CHAP. 1.

AS there is nothing that can happen to a man more to be desired, or more comfortable in this miserable life, then for him well and plainly to know the true God, and his due worship: so can there nothing befall him more miserable or hurtfull, then for him to be ignorant of the true God, and his due worship. And as nothing can more effectually reioyce the heart of man, then a good hope and an vncorrupted conscience (for in a good con­science God himselfe liveth, and in it Christ dwelleth, and worketh by his power vnto eternall life) so also is there nothing that more disturbeth a man, or more sharp­ly tormenteth him, then an evill and a desperate consci­ence, (for in it Sathan hath the chiefest place, and in it ruleth and worketh powerfully vnto eternall destruction) wherefore every man ought dayly through the course of [Page 2] his whole life, earnestly to weigh with himselfe, and al­wayes with a deepe and serious cogitation, to consider by what meanes he may be reconciled to God againe, and so be freed from the slavery and tyranny of the Devill.

Which that he may attaine vnto, he must labour and strive to come to the true way to know God, and the pro­per causes of the attayning of salvation. The former of which he shall find in Gods word alone, and the latter, in his goodnes only. For, looke what things soever God would have knowne of man heere, concerning his good and acceptable will, those things hath he most plentifully and lively expressed and manifested in his word contey­ned in the bookes of the Prophets and Apostles. And that in such sort, as that God himselfe will precisely be ac­knowledged such a one, and so be worshipped, as he is re­vealed in his Gospell. They therefore do attribute due honour and glory vnto God, who do acknowledge him to be such a one, and serve him in such manner onely, as the holy Ghost hath set him forth in the holy Gospell of our Saviour. But whosoever have a minde to worship and acknowledge God otherwise then he hath manife­sted himselfe in his word, they do, not only swarve from the right way to salvation, but also seeke God without God, and frame vnto themselves a vayne idoll in steed of the true and living God, and enter into an intricate la­borinth, where out they shall never finde issue, but eft­soones come to naught, and vtterly perish in their er­rours.

Furthermore, although God in his eternall essence and maiesty be infinite, and conteyned in no one natu­rall place, nor can be comprehended and perfectly knowne of any creature, eyther caelestiall or terrestriall, (for betweene a thing infinite, and a thing finite, there is no proportion) yet notwithstanding he hath so lively and [Page 3] manifestly declared, and layd open his wonderfull good­nes towards man in his sonne, and in his merites, that no man (except he be altogither an infidell and an alient from God) can doubt of it. For God hath sent his onely begotten Sonne our Lord Iesus Christ into this world,Iohn. 3.16. that in him he might give vnto vs true wisedome and righteousnes, true holynes and redemption. Whoso­ever therefore do truly acknowledge and freely confesse his Sonne to be their Redeemer and Saviour,1. Cor. 1.30. they do not onely see the secrets, and as it were the open breast of God layd open vnto them, but also, shall have him their mercifull and loving Father, who otherwise is a seveare and terrible Iudge, and may be as sure and cer­tayne of their salvation (if they perswade themselves and beleeve that God is constant and true in his word of promise) as if they did sensibly and fully enioy it al­readye. For Christ by his bloud which was shead vpon the altare of the Crosse, hath set them free from the power and slavery of the Divell, and God hath taken them to favour agayne, and by the power of his spirit, hath renewed and reformed them, and drawne them to Christ, and planted them in him by a true and a lively faith. And to conclude, by his mighty power he doth shield and defend them against all the deceits and assaults of the Devill. Whosoever therefore goe about to overthrow and destroy them, must first overcome God himselfe: and seeing that he can be vanquished of none, therefore their salvation is so sure and firme, as God in his heavenly Maiesty and mighty power is invincible.

CHAP. 2.

BVt that all the causes of Salvation may be layd open in order, some place of Scripture must be chosen for declaring of them. And although the causes of Salvation do offer themselves heere and there in many places both of the old and new Testament, which do plainely and distinctly enough declare, and substantially inforce all the parts of this happines: yet amongst all others that place to the Romanes especially pleased me,Ca. 8. v. 29. & 30. and see­med fittest for this purpose. For that place conteyneth and vnfoldeth whatsoever is necessary to the attayning of Salvation. The words of that place are these, there the Apostle amongst other things, sayeth thus, Those whome God knewe before, he also did praedestinate, that they should be like fashioned vnto the shape of his Sonne, that he might be the first begotten amongst many brethren: More­over, whome he did praedestinate, them also he called, and whome he called, them also he iustifyed, and whome he iusti­fied, them also he glorified. There the Apostle especially handleth and discourseth of the calamities and sorrowes of the godly, namely, that they which are chosen of God from the beginning vnto the fellowship of Salva­tion, are neither at all adventures, nor by chance, nor by any their owne losse afflicted with these or these evils and inconveniences, but that by the eternall and vn­changeable will and providence of God, and of his espe­ciall goodnes, they among all others are grieved and afflicted with these miseries: for the children of God must heere vndergoe a long and grievous warrefare, before they can come to the attayning of victory and triumph. Therefore God bringeth them to the ex­cellent [Page 5] and heavenly glory, by an vneasy, and an igno­minious crosse. So that the Apostle heere tearmeth this grievous crosse, continuall persecutions, all man­ner of reproaches and rebukes, and all other iniuries and misfortunes by the name of the shape or image of Christ, because the elect must indure them patiently as long as they live, even as Christ hath indured them. Therefore although it was the Apostles purpose, to ex­hort the godly to an invincible patience, and an vn­daunted perseverance, that being susteyned with a cer­tayne hope and constant assurance, they should wayt for an happy issue out of all theyr miseries; yet not­withstanding he layes open the true fountaynes and springs, from whence salvation flowes and springs foorth, and sets downe the fyrst causes from whence it is derived, poynting at them as it were with his finger.

And surely in every word of that place, there is not onely great importance and singular grace, but also the words themselves are for the most part com­pleat and perfect oracles, and conteyne in them whole sentences. I have thought good therefore briefly to runne over, and compendiously to expound them. But before I set vpon the exposition of the words, the order and course of the causes of Salvation must seriously be weighed and considered. For the causes in regard of their coherence are raunged and displayed by Saint Paule by a most divine skill, and a most exquisite and logicall methode. For in the first place he setteth downe the foreknowledge of God, as the first and so­veraigne cause. Then he proceedes vnto predestination, as being next to that; Next he turneth his course and manner of teaching to the effects of both these, as [Page 6] to the subordinate and second causes. For God by his foreknowledge foresawe all things from before all beginnings. Nothing is exempt from this foreknow­ledge of God, but all things, and every one thing is contayned and comprehended in that.

After this, hee descendeth from this generall and common fore-knowledge of God, as from a large and vnlimited voyce vnto predestination, as vnto a more speciall kinde included in this fore-knowledge, and so hee proceedes from a generality, vnto a more certayne and particular kind.

For the foreknowledge (as in the larger signification it is taken for his providence) is Gods eternall decree, by which he determined to make the world, and all that is therein, and to make his glory manifest vnto reasonable creatures, namely, vnto men and Angels, by the governement of the things which hee had made.

But predestination chiefely is referd and restrey­ned vnto mankinde, which God by predestination hath divided into two kindes of men, so that of his owne sole and vndeserved grace he hath chosen some from eternitie, whom he would make his heyres in Christ, and bring to everlasting salvation: and hath appoyn­ted other some vnto everlasting punishment and de­struction, to the which also he brings them by his iust iudgement from their owne deserts. Then the Apostle proceedeth vnto the subordinate causes of salvation, and sheweth by what meanes and degrees, the elect on the one side come to eternall life, and the reprobate on the other side are brought to eternall torments, as here­after in the declaration hereof shall clearely and plainely appeare.

[Page 7]Furthermore also, I thinke this worthy the observing, to shew in what order Saint Paule hath disposed and placed the causes of Salvation in respect of time. And he hath digested them with such arte and method, as that he hath divided them into three distinct differen­ces of times. For, certayne of them do farre surpasse and exceede all transitory times, as Gods foreknow­ledge and predestination: these two causes of Salvati­on were from eternity appoynted of God without any beginning. Certayne of them are made and remayne in time, and in these succeeding ages, as vocation and iustification: the former of which is wrought by the outward preaching of Gods word, and the inward working of the holy spirit in the heart and will of man; and the latter is gotten and bestowed vpon man, by the onely merites and power of Christ his passion. So these two causes doe arise in this life, and in our age. Certayne of them are mixt, so that partly they are wrought in this life, partly in the time to come after this life, as namely they which are begun heere and finished there, as glorification, and those things that depend thereof.

This glorification consisteth in the true image of God, and the conforming of our will with his will. And this image of God and fashioning of our will with his will, ariseth and springeth from true and effectuall regeneration. And regeneration beginneth in this life presently vpon our vocation, and is increased and con­tinued through the whole course of our life, vntill at the last it be throughly consummated and finished in an other life.

Therfore these inferior & second causes are as it wer cer­taine means & interposd degrees, by which the holy men [Page 8] of God, by his eternall counsell, are brought to the full possession and fruition of everlasting life and salvati­on, as heereafter shall be shewed in the handling of them.

In the next place, these causes do as aptly agree to­gether betweene themselves in their order and pla­cing, as the links of any chayne, so that no one of them can be moved out of his place, but the whole rancke and order of them will be broken, and fall to nothing. The order therefore and placing of these causes, is in the manner of a golden and princely Chayne, whose linkes hang together so artificially and workemanlike, that not one linke can be taken away without the brea­king of the whole Chayne. And this Chayne is no­thing else but an excellent glasse of Gods goodnes and mercy (for the holy Ghost hath made and linked to­gether this Chayne, of the best and chiefest of Gods benefits) and it is the highest honour and incredible glory of Gods children, with which they are beautified in this life, and shall be crowned like Kings in that life eternall which is to come, and shall shine more bright then the Sunne it selfe in his chiefest glory. And to conclude, this Chayne is as it were a golden and cele­stiall hooke, wherewith the Sonne of God letting it downe from heaven, draweth his elect from out this world, as out of a raging and tempestuous sea, and bringeth them into his heavenly and everlasting rest, as into an harbor most safe from the danger of any storme, and into a most pleasant place of refreshing and freedome from all miseries.

Lastly, the Linkes of this Chayne, are in number five, in every of which, what, and howe great benefites of [Page 9] God are conteyned and included in the declaration here­of, shall hereafter be shewed.

These thinges I thought good for certayne causes to set downe, as some briefe and compendious Preface, be­fore I would handle the exposition of the words: which now beeing finished, I doe betake my selfe orderly to those thinges, which as yet remayne to bee handled and discussed.

Now the holy Spirite vouchsafe to bee present with me, by his holy inspiration and direction, and to guide me, that am to speake of such high and hidden Mysteries of Heavenly thinges, and so inlighten and direct my vn­derstanding by his bright-shining Light, that those things which shall be spoken concerning the chiefest Ar­ticles of Christian Fayth, and Principles of Religion, may be so spoken of me, that they may tende to the Ho­nour and glory of God, and the edification and pro­fit of my brethren.

CHAP. 3.

FIrst, wee must vnderstand, that Saint Paules purpose was, strongly to comfort the Faythfull, and to rayse [Page 10] them vp in Hope, lest they should be faynt-hearted, and fall into Desperation, by reason of their infirmities, and dayly slippes, without which they cannot live: as also by reason of any kinde of calamities and miseries, to which they are dayly subiect and afflicted. Which that hee might throughly confirme, and evidently proove by substantiall causes and reasons, hee settes forth the most constant and vnchangeable Will of God, and his most favourable and wonderfull Goodnesse and Mercye towardes the Faythfull, as a most strong and invincible Bulwarke and Rocke of Defence; and brings this foorth as a strong, and vnresistable Argu­ment, that GOD the Father of Mercy, doth wil­lingly and easily forgive the weake falles of his Chil­dren. Next, that the calamities and other afflictions of this Life, are nothing else, then Gods fatherly Corre­ction, and wholesome Chasticements. And there­fore hee sendeth afflictions to his Children, that they might knowe theyr sinnes, and knowing them, might detest them, and seeke and have remedy for them, in his more then Fatherly Compassion. Therefore GOD correcteth and beateth his Children with one Rodde or other, to the intent that hee might better them, and hee bettereth them, to the intent that hee might save them. Wherefore, to this ende and purpose doth hee chastise and exercise his Children with these outward afflictions, as with a Fatherly Correction, that they might learne to hate theyr inward sinnes, and abhorre them, and decline from them. By how much therefore hee sendeth more and greater afflictions to them in this Life, by so much the more doth he declare and shew himselfe to be carefull of their amendement and Salvation. For such is the slug­gishnesse and stubburnesse of mans Nature, that vnlesse it be subdued and brought vnder, by sundry and hard af­flictions, [Page 11] it will not acknowledge her sinnes and wicked­nesse, nor desist from them.

By this meanes, GOD indeede doth declare, that he hath greater care of their Salvation, then they them­selves: because hee not onely drawes them, and invites them to his Favour, being as it were vnwilling, and strug­ling agaynst him, by his more then Father-like voyce, sounding in the Gospell; but also he awakens them with sharpe Corrections, and terrible threatnings and forceth and compelleth them to flye to his Mercie. Behold how great Gods goodnes & mercy is towards miserable man, in that he had rather of his owne aboundant Grace save him, than for mans sinne, though never so great and hor­rible to condemne him. Hee therefore that doth not weigh and thinke of his afflictions, to this ende, and with this Meditation, is scarce a Christian, neyther hath hee as yet much profited in Gods Schoole, nor in the disci­pline of the Crosse.

Paul therefore from this Chayne of Gods benefites, doth substantially proove, and soundly conclude, that the godly are not reiected of GOD for their infirmi­ties and slippes: because that this is the nature of God, and this is the office of Christ, that hee blotteth and wipeth out the sinnes of his Children, so that not the least remaynder of them should remayne vncancelled. And then agayne, out of this very same Chayne, hee clearely prooveth and concludeth, that the godly are not separated nor withdrawne from GOD by any miseries and afflictions, how many or how great so­ever they bee, especially seeing that these calamities are not onely as ladders and fit grifes set vp into heaven, but also seeing these calamities are nothing else, but Gods loving roddes and corrections, and as it were, certayne heavenly Hammers, vnder which, the godly, as [Page 12] it were vnder Gods Anvile, are prepared and fitted for that heavenly glory and life eternall.

Saint Paul therefore intendeth to comfort the weake and fearefull consciences of the godly, and to ease and as­swage their afflictions with this Meditation, namely, that God for the Bowels of his Compassion, is naturally most ready to forgive, and freely to remitte the sinnes of them that repent. Next, that the trouble and afflictions of this life, which men suffer for the confession and defence of Gods heavenly Trueth, are no signes of Gods ha­tred, but much rather most certayne testimonies and infallible tokens of his Love and Favour. The Apostle therefore perswadeth every godly man, and exhorteth them all, to put on the Armour of Christian Warre­fare, and passe the Course and Race of this Life, man­fully and faythfully resisting the sundry sleightes of Sathan, and the manifolde iniuries of this present Worlde, and faythfully and constantly bearing the Crosse of Christ: Beeing stayed vp with this Hope, and fortified with this Confidence, that in that Crosse of Christ, there is certayne Victorie, and eternall Tryumph.

CHAP. 4.

NOwe it remayneth that according to the abilitie of my witte, and to the measure of the gifts of Christ, [Page 13] I should take a view of every Lincke of Paules Chayne, and diligently weigh and consider what they promise in the beginning, what in the middle, and what in the ende.

The fyrst Lincke therefore of Paules Chayne, is, the Foreknowledge of God; but least the ambiguitie of the word should deceyve any man, and cause him to erre, wee must knowe that the fore-knowledge of God is taken two manner of wayes, for sometimes it is vsed generally, and sometimes particularly. Of both the significations I thought good to speake a few things.

The fore-knowledge of God, taken generally, is no other thing, then the most profound and immea­surable Wisedome of God, by which he now knoweth, and from before the beginning fore-saw and knew all things, which were done from the beginning of the world, or which are now done, or which hereafter shall be done, and therefore hath relation not onely to those things, which God himselfe hath already done, or doth now, or hereafter will doe: but also to all those things, which all the Creatures together, or any one by itselfe, as well good as evill, eyther doth now, or hereafter will doe.

Neyther doth it belong onely vnto the outward en­devours and woorkes which now are, and fall out in the sight of man, but it hath relation also vnto the most se­cret affections and corners of our heartes, to our pryvi­est consultations, and to our most inward and hidden thoughts. For as the essence of God in his maiestie, is alto­gether infinite, and spread through and above all thinges; So is his Fore-knowledge also altogether incomprehensi­ble, which stretcheth it selfe through and beyond all ages, and alwayes saw perfectly from the beginning all thinges [Page 14] contained in them, as if they lay present before his eyes, and fore-saw and knew them before they were. There­fore nothing, whether good or badde, whether past or to come, can escape this fore-knowledge of God.

And whereas I say, that the fore-knowledge of God, did from before the beginning fore-see and fore-know, both things past and things present, I would not have it so taken, as if I thought that the distances and differences of times were to be attributed vnto him by time past, and time to come: but that all things which have beene crea­ted and made in heaven and in earth, and which shall bee created and made vnto the end of the world, are present before God, and so present, as that he seeth and beholdeth all and every of them, not as by an imagination, but truely and before his eyes indeede. Things past therefore, and things to come, have alwayes beene in Gods sight, as thinges present, and so shall ever remaine. So that all things, whether things past, or things to come, are present to Gods fore-knowledge, yea, and so present, as that nei­ther things past, are past, nor things to come, are to come vnto him. So these differences of times, have relation and ought to bee applyed vnto the creatures, and not to God himselfe. Wherefore, whereas thinges past, and things to come, are attributed vnto Gods fore-knowledge, it is not in the respect of God himselfe, as if these or those spaces and distances of times fell out in him; but it is in re­spect of the things themselves, which cannot bee made knowne and applyed vnto the creatures, without some certayne order and succession of times. This is the first signification or acceptation of the fore-knowledge of God, which, as it foresaw and knew all things from be­fore the beginning, it is called the Wisedome of God: and as it doth order and designe all things to their proper ende, it is called his Providence. So what thinges soever [Page 15] God hath foreseene from eternitie, they are all certayne, and cannot fall out nor be otherwise, then hee hath most wisely ordeined. Therefore, as God in time beginneth to know nothing, which hee fore-saw not for ever: So also doth hee nothing in time, which hee did not fore-see and decree, that hee would doe from before beginnings. For God doth nothing by a newe or sudden Will, but doth and willeth all things by his constant and eternall Will. And let this suffice to be spoken of the general fore-know­ledge of God; Now a few things remaine to be spoken of his particular fore-knowledge.

The particular Fore-knowledge of God, is taken for the favourable affection of his everlasting Love, by which he fore-knew his Elect from everlasting, and separated them from the rest, and loved them, and that with a great and incredible Love. For this word of seeing and know­ing in the phrase and propriety of the Hebrew tongue, doth oftentimes signifie the approbation of some thing, and a ready and favorable affection and good liking to­wards it. Of this Paul speaketh properly, whenas he saith, Those whom he knew before, those also hath he predestinate.

This knowledge of the eternall Fore-knowledge of God, is not onely very profitable for vs, but also most ne­cessary and comfortable, that we may know, that nothing can be hidde from, or escape Gods eyes, but that all and every thing, even the greatest with the least, and the least with the greatest, as well internall as externall, lie manifest and open in the sight of God. These things ought to in­struct vs in the feare of God, and keepe vs in the same, that wee should not thinke or doe any thing, that might dis­please him, or be contrary to his good liking. And this feare of God, being gathered from his fore-knowledge, ought to bee vnto vs in stead of a Bridle, by which wee should be bridled and withdrawne from all evill, so that [Page 16] we shuld feare nothing more, then to offend God by our wickednesse; which is so terrible, so iust and so severe a Revenger of evill. For there is this relation betweene his anger and our sinnes, that sinne can no sooner be com­mitted of vs, but we binde our selves as with an obligation or handwriting, given vnto God, vnto condigne punish­ment for the same. Therefore if we shall be bold and ha­sty to commit sinne, God also himselfe, the iust Iudge and Avenger of all wickednesse, is ready furnished and armed with his great and dreaded Power to punish vs: so that it is as possible, that God should cease to be God, as that he should leave sinne vnpunished; except it be redressed by true and hearty repentance and amendment of life. A­gayne, the dayly remembrance of this fore-knowledge of God, will be as it were, a sharpe goade vnto vs, that being awakened by it, we may beseech Gods Maiestie with our fervent prayers, that he would vouchsafe by the power of his spirite, to turne our hearts and willes away from all e­vill, and incline them to all goodnesse, lest we follow the sway and course of our corrupt Nature, running head­long into all kinde of wickednesse, and lest that the abho­minable workes and wicked deeds that we have commit­ted and heaped vp together, doe separate vs from God, and thrust vs downe into everlasting paines and torments.

This Fore-knowledge therefore of God, and the seri­ous meditation thereof, ought to be our best instructer, to teach vs all humblenesse and lowlinesse of spirite, especi­ally then, when wee fall into great and manifold sinnes, which make vs odious and abhominable before God. So this miserable condition of ours, ought to excite vs dayly with severe and sharpe discipline, on the one side to a true mislike and hatred of ourselves, and on the other side to an earnest invocation of Gods divine power, that for his great mercy sake, he would graciously forgive and pardon [Page 17] vs all our sinnes through Christ, which we alwayes have and doe commit against him, and that hee would dayly more and more forme and fashion vs by his spirite vnto his owne Image: that being so renewed, we may truely ac­knowledge, and from our hearts detest and abandon our horrible sinnes, and every vncleanenesse: that so at length wee may bee ashamed of our selves, knowing that every least offence is such an vgly spot, and detestable infection in the sight of God, that he doth so much abhorre it with his whole Nature and Will, and is so set against it, that he neyther can nor will abyde or suffer the least remaynder thereof to stay amongst his Creatures. They therefore, that willingly and wittingly transgresse and sinne against the commandements of God, they despise and disho­nour God, and serve the Divell as their Master, and are become his living slaves and cursed habitations. Looke how much therefore they despise God, and fly from him, so much doe they love Sathan and followe him; and how much likewise they dishonour God, and set him at naught by their vncleannesse, so much doe they honour the Divell, and increase his kingdome. For God and the Divell are so contrary one to the other in their nature and will, that there is a greater & a more vehement contrarietie betweene them, then there is betweene fire and water, or then can be shewen betweene any other naturall disagreeing contraries. So that whatsoever is at­tributed to the one, must needes be withdrawne from the other: one and the selfe same thing doth not please nor agree to them both, nor one and the selfe same thing, can in no sort bee attributed and given to both. They therefore which follow the one, must needes shunne and flie from the other, and they which shunne and flie from the one, must needes follow and embrace the other: For there can come no meane betweene two things so ex­treamely [Page 18] contrary. And let this suffice, to be briefely tou­ched and spoken by the way, concerning the first Linke of Saint Paules Chayne.

CHAP. 5.

THe second Linke of Pauls Chayne is Predestination, and this Predestination is put vnder Fore-know­ledge, as vnder the first and larger Cause. For Gods Fore-knowledge stretcheth it selfe vnto the whole com­passe of the vniversall World, and to all the parts there­of, and to all the qualities and actions of the parts of it, and as well to those thinges that shall be made, as vnto those things that are made; and beholdeth and compre­hendeth as well the evill workes of the wicked, as the good workes of God. But Predestination is restrayned and bound vnto reasonable Creatures. Who seeth not therefore, that Fore-knowledge is a word of a larger sig­nification, and Predestination a word of a stricter signifi­cation? Yet notwithstanding the Apostle doth restraine this generall word, vnto the Salvation of the Elect, in this present place: and therefore rightly affirmeth, that whom God knew before, that is, whom hee determined to save, those also hath hee predestinate, that they might bee made like vnto the Image of his Sonne, to witte, first in [Page 19] the Crosse, and afterward in glory. For Gods chosen Children must vnder-goe and suffer many reproches and slaunders, a hard Warre-fare and Conflictes, and diverse and sundry Persecutions, and Oppressions, as long as they remayne in this life, for the name of Christ and the Profession thereof, before they can come to that ioyfull Tryumph and heavenly Glorie: There also shall they be like vnto Christ, as they have beene Partakers of his Crosse heere in this life.

But before wee beginne or declare the Definition of Predestination, three things must be cleared: first, whe­ther there bee Predestination or no; secondly, in howe many Degrees this worde Predestination is contayned and expressed: and lastly, howe many wayes it is ta­ken. First therefore, wee must diligently enquire, whe­ther there be Predestination or no; lest this Labour and Treatise may seeme to be vndertaken and pursued in vayne. But that there is Predestination, it appeareth, and may evidently bee prooved, first, by diverse and pregnant places of Scriptures, and also by famous My­racles. The Scripture certainely in many places prooveth and declareth, that God doth alwayes choose some cer­taine Flocke out of the whole companie of Mankinde, which hee loveth, adorneth and beautifieth with eter­nall blessings over and above all the rest. For the proofe of this, many manifest places of Scripture may be produ­ced and cited, as namely these: Many are called, Cap. 20. vers. 16. Cap. 15. vers. 16. Cap. 10. vers. 16. but fewe are chosen, sayth Christ, in Saint Matthewe. And agayne, You have not chosen me, but I have chosen you, sayth Christ in Saint Iohn. And agayne, And other Sheepe I have, which are not of this Folde, them also must I bring, and they shall heare my voyce, and there shall be one Fold and one Shep­heard saith Christ in Saint Iohn: Also, he hath chosen vs in him before the foundations of the world were layd, that [Page 20] wee should bee holy and without blame before him through love,Cap. 1. v. 4. sayth Saint Paul to the Ephesians. Againe, I have much people in this City, saith the Lord vnto Paul in the Actes of the Apostles. Many such testimonies may bee produced out of the holy Scriptures, which clearely and playnely shewe and teach, that God hath mercifully chosen some to Salvation, and hath iustly reie­cted some from it. Neither of which come by any chance of Fortune, or Will of man, but both proceede from Gods eternall and vnchangeable Decree. And where Election is allowed, there cannot be allowed or approved the accepting of all.

Furthermore, there are almost an innumerable compa­ny of sayings, and sentences all about in the holy Scrip­tures, in which God hath promised to a fewe, even to such as love him, eternall ioyes, such as neyther eye hath seene, nor eare hath heard, nor hath entred into the heart of man. Hither belong all those Testimonies of Scripture, which preach and teach of free Remissi­on of sinnes, of Vocation, of Iustification and of Sanctifi­cation. They therefore which doubt whether there be any Predestination and Election or no, doe call in questi­on the whole Scriptures of God, and doe defame and accuse it of manifest vntrueth. And further, they seeme to accuse of lightnesse, and to laugh at all the Promises, concerning eternall Life, and the Heavenly Glory which is to bee revealed, and bestowed; as though they were olde wives fables: As if God had inserted vayne and fruitlesse wordes in his holy Scriptures, which should feede man with vayne hope, and not performe and make good the Promises indeede. And to conclude, they which waver, and remayne doubtfull concer­ning Election, doe also doubt whether there bee any certayne Iudgement of GOD, whereby hee [Page 21] knoweth and discerneth, as by a true and infallible marke, the godly from the wicked, and those that shall be saved, from those that shall be damned; and by making a doubt of that, they make a doubt whether God be God or no: which thinges, seeing they are false and absurde, wee must conclude as a most certayne and knowne Trueth, that Election is a thing certayne and vndoubted of.

Over and besides these testimonies of Scripture and words of promise, there are divers and sundry Myracles of the conservation of the Godly, found in many places of the Scripture, which God hath wrought since the be­ginning of the world, whereby it is clearely and vndoub­tedly confirmed, that there are some chosen of God from among the rest, and beloved of him more then others. Hither belongeth the saving of Noah in the Flood;Gen. 6.7. Gen. 13. the delivering of Lot from the destruction of Sodome; the bringing of the people of Israell out of Egypt:Exod. 12.13.14. hither also belong all the places of Scripture, wherein we reade that GOD hath defended the good, and beaten downe and destroyed the wicked. These Myracles and wonderfull workes of God, doe confirme more cleare­ly then the Noone-light, that there is a certayne Flocke, which above the rest, God loveth with a most tender af­fection, and with his Fatherly care doth conserve and keepe wonderfully in this life, and which hee defendeth and vpholdeth by his mighty Power, against all the sleights of Sathan, and against the devices and iniuries of his instruments. These and such like vnvsuall workes and more then marveilous wonders of God, are so cleare and manifest, that no man can doubt of them, though never so little, except hee desire willingly and obstinately to bee blinde and ignorant. Now of these things that are spoken here, it may clearely and strongly be gathered and prooved, that there is Predestination: [Page 22] And these things shall suffice concerning the first thing, now we must speake something of the second.

To predestinate therefore is, to purpose and determine something with ones selfe, that it should have a being, be­fore such time that it be, or doe any thing: and withall, it is the setting apart, and ordeining of that thing vnto some certayne ende. This belongeth not peculiarly onely to God himselfe, but also ought to have relation vnto every wise and prudent man, which before hee take in hand to bring to passe any thing, is wont seriously and advisedly to have some consultation, concerning the end for which he will bring that thing to passe. But when this is attributed vnto God, it is also very large, and is extended generally vnto all creatures, which God from everlasting by his cer­taine decree hath ordeined and disposed to this or that vse and ende before they were created. But here, when we speake of Mankinde, and their ende; this word of Pre­destination is to be referred vnto that deepe and hidden Counsell of God, by which hee hath from everlasting firmely decreed and appointed, what hee would have done with every particular man. Further, that the nature of Predestination might the more rightly be vnderstood, it must be explaned by certayne degrees. The first degree therefore of Predestination is; That God from euerla­sting, before the foundations of the world were layd, de­creed to create Mankinde in true holinesse and righteous­nesse according to his owne Image. And that this is so, the Scripture witnesseth in many places, and the event it selfe confirmed it by experience of the deed done. The second degree of Predestination is, whereby God in his most iust and most wise iudgement determined to per­mit and suffer that Mankinde should be tempted of the divell, and should fall into sinne and eternall destruction.

CHAP. 6.

AS God from everlasting did fore-see and ordayne all other things, so among these, this Fall of Mankinde, in the person of our first Parents, and all other evilles which followed and flowed from thence. So that hee was willing to suffer, and not to hinder this Fall, that it might be done by others, and not by himselfe: other­wise, it had beene even as easie for him to have kept our first Parents from falling, as it was to create them. For looke how easie it is for him to doe that which he willeth, so easie likewise is it for him to hinder that which he wil­leth not, as Saint Augustine sayth.Lib. de cor­rept. & grat. ca. 96. Neyther was it any iniustice in him, but altogether iust, in that hee did not keepe them from falling, but suffered them to bee over­come by the Serpents perswasion, and so to fall into e­ternall Death. For God was not bound vnto them that hee should preserve them and keepe them from falling, because hee did not promise it: Nay, God was not bound vnto them, to create them according vnto his owne Image, because hee is a most free Agent: there­fore much lesse was hee bound vnto them, to save them from falling. Yea, our first Parents of their owne vo­luntarie and free-will, without any constraynt, did treacherously fall away from God, and so falling a­way, did infect both themselves, and all their posteri­tie with sinne, and made them alliable vnto eternall De­struction.

[Page 24]But God not vnwillingly, but willingly permitted them to fall; otherwise, if any thing, though never so little, could be brought to passe, God not being willing thereunto, then God should not be God: Our first Parents therefore in regard of themselves, did that which God would not have them; but in respect of the omnipotencie of God, they could by no meanes doe it. Wherefore it is not to be doubted, but that God doth righteously, in suffring those things which are done wickedly,Lib. de cor­rept. & grat. ca­pit. 100. as S. Augustine sayth. And although God do suffer this or that evill to be com­mitted, and not hinder it: yet for all that, hee doth not of himselfe bring to passe that evill, nor allowe of it. But good things which are conformable to his heavenly wise­dome, those he fore-saw from everlasting, and decreed to bring to passe and effect them. Therefore God by him­selfe is the first cause, and the only effecter of these things: because that good things spring and flow forth out of the power of his divine Providence, as out of the onely foun­tayne that is never dryed vp. But evill things, although God also fore-saw them from everlasting, and knew that they would come to passe; yet hee himselfe, neither ap­prooveth them, nor furthereth them, nor helpeth them, nor bringeth them to passe directly, but by his iust iudge­ment suffereth them to bee committed and done by o­thers. Therefore God is not to bee counted as the first cause and effecter of them, but Sathan himselfe, and mans free-will do beginne them and end them. So that Sathan and wicked men are the true and proper causes of evill. All things therefore whatsoever are done, although they be done by Gods Providence, from which nothing can be exempted; yet some of them are done, his Providence effecting them, and some of them are done, his Provi­dence permitting, apoynting and directing them to their proper ends. Therefore all evill and wicked deeds what­soever, [Page 25] are committed and done, Gods providence not effecting, but suffering them, because that God decreed not that he would himselfe effect them from everlasting, but because he decreed to suffer, and not to hinder them to be done of others. So that God not vnwillingly, but willingly suffered our first parents to sinne. They therefore which attribute vnto God a permission, which should be contrary to his will, they deny him to be omnipotent. For he that permitteth any thing to be done, which by no meanes he would have done, surely he is not of such po­wer, as to let and hinder that which he would not have done. Therefore what things soever God suffereth to be done, he suffereth them willingly, for nothing can pos­sibly be done, if he be vnwilling, or against it. Hence it followeth not, that God alloweth and approveth sinnes in themselves, as they are things simply evill and con­trary vnto his will, but rather he hateth them with his whole will and nature, and (except he mercifully pardon them) he revengeth and punisheth them with eternall torments.

This therefore must firmely be resolved vpon, that al those things which are brought to passe, either by God, he himselfe effecting them, or which are done by other by his permission, are not exempt from his providence, but are brought to passe by his iust iudgement. And God, seeing he is the onely and soveraigne goodnes, could not but make man good at the first, and like vnto himselfe. For every piece of worke vsually is like and correspon­dent to the workeman, because that every cause bringeth forth an effect like it selfe: So that it is often seene, that a good cause generally and naturally bringeth forth a good effect, and an evill cause likewise an evill and corrupt ef­fect. But when God by his eternall and vnchangeable de­cree had appointed mankind for the manifestation, partly [Page 26] of his mercy, and partly of his iustice, it was therefore ne­cessary, that man should be created such a one by God as should be meete and fit to attayne vnto those ends for which he was created. Therefore although man were cre­ated by God, good, and without sinne, yet notwithstan­ding he was created good and without sinne in such sort, that of good he might become evill, otherwise God could have neither manifested nor exercised his iustice nor mercy in him, and those ends which were fore-knowne and appoynted of God from everlasting, had fallen to the ground, and had not come to their proper effect and pur­pose, Man therefore was to be created of God, not neces­sarily good, but changeably: so that in respect of the things that happened in his way, he might be changed and become otherwise. But if he had bene created neces­sarily and vnchangeably good, he had been rather a God then a creature. For vnchangeablenesse in it selfe is the propriety of God alone, and cannot be found in any crea­ture, which alone is or may be changed. But God only is one and the same, alwayes constant, ever like himselfe, and is never changed. And howsoever the holy Angels are already, and holy men shall be in the world to come pla­ced in such degree of goodnes, as that they may by no meanes fall from it into the contrary: yet in both these this vnchangeablenes is not a naturall propriety, but is and shall be the free gift and benefite of God.

Moreover, God was not the proper author of this change in man from God to evill. For he created man such an one, that if he would himselfe, he might have re­mayned without sinne. For as his will was made free by God, so he also of his owne accord, without any out­ward constraint or compulsion, chose the evill that was forbidden by God, and by choosing that, did contrary to the will of God, and so sinned. But if God should have [Page 27] made that change in man from good to evill, certainely he should have been no lesse accounted the cause of the evill, then if he had created it from the beginning. For if he had eyther constreyned man to do evill by some forced and violent motion, or by any other meanes incli­ned his will to this evill, certaynely God himselfe had sin­ned together with man, yea had sinned much more then man. For there remayneth more evill in the cause that doth compell, then in the cause that is compelled. But in as much as man of his owne accord leaned vnto the perswasion of the Devill, and withall, of his owne free will, without any outward compulsion desired the evill that was forbidden by God, and so fell from God: this change therefore from good to evill did arise from Sa­thans perswasion, and from mans will freely choosing and committing the evill. Therefore Adams free will and the Devils motion, are the true causes of mans mi­sery. So that although our first Parents were created by God according to his owne image in holines and righteousnes, both in body and minde, and had free will given vnto them: yet this their free will was not sufficient of it selfe to retayne Gods image and originall righteousnes, because they were overcome by tempta­tion and sinned. But if the participation and ayde of the divine grace had vpheld them, they had not fallen, but had remayned innocent, as at the first they were created.

Therefore although man was deceived by the temp­tation and subtilty of Sathan, and brought into sinne: yet notwithstanding because that of his owne free will he did assent and agree vnto the perswasion of the Devill, therefore he himselfe was the first and chiefest cause of his owne ruine and decay: for Sathan may perswade a man to evill, but he cannot by force draw or compell any man to evill. Therefore this willing re­volting [Page 28] from good to evill, is the cause of originall cor­ruption, which first began to be in the first mans will, and afterward that infection and corruption by the iust iudgement of God descended and was derived vnto all and every of his posterity, which hath made them alto­gether and every one apart by himselfe subiect to Gods iust iudgement, and guilty of eternall damnation, and that so, that God the continuall enemy and revenger of all evill, may iustly suffer all and every of them to be de­stroyed and to perish in that corruption, without doing iniury to any of them, because he is indebted to none of them. So that the first man was so created of God, and so left vnto the free choyse of his owne will, that he might remayne in his innocency, or fall from it if he would himselfe. Although therefore, that to fall, and not to fall were vnto man indifferent and contingent, and eyther of them as well one as the other might have happened and fallen out: yet of these things (which were otherwise meere matters of contingency) that only fell out, which God from everlasting had foreseene and decreed that it should happen. So that those things which in respect of man are doubtfull, and of their owne nature apt to fall out on either side, which may happen or not happen, or which may come to passe otherwise then man had pur­posed; these very same things, I say, in respect of God, are certayne and determined, so that they cannot fall out otherwise, then God from everlasting hath fore-ordained. Hereby it is manifest, that in things that pertayne vnto man, if a man respect the counsell and end of man, they are as it were matters of chaunce: But if a man consider Gods decree, and the end appoynted of him, there are no matters of chance at all in inferior things, nor in any thing els whatsoever. For the creatures, which are said to be second causes, by reason of the want of wisedome, do [Page 29] not foresee and know the future events of things: and if peradventure they do foresee any, yet they have them not in their power, nor are indued with any such ability as to accomplish them, and bring them to their wished and appoynted end: wherefore many things oftentimes fall out and happen contrary to their intent and meaning, and even their setled counsels are many times broken off, and hindred, that they cannot come to their purposed and determined end; so the effect and end doth not al­wayes answere the purpose and intent of the doer, be­cause one thing is intended, and an other thing happe­neth. But God doth now see the future events of things, and beholdeth them as if they were present, and by his almighty power, can direct and bring them to their fore­appoynted end and scope, against all lets and hinderances whatsoever. The event therefore and end is alwayes an­swerable to his eternall intent and purpose, so that that commeth to passe in time, which he purposed to himselfe before time. The will of God, is the precise and absolute necessity of things, as Augustine elsewhere speaketh.

Moreover, although the first man could not of him­selfe change his will that was created good, into evill, without the motion of God comming in and concur­ring with it (for in God all things are moved, and without him there is no motion) yet the fault and crime that was committed by the first man, can not, nor ought not to be ascribed vnto God, for that remayneth onely in the will of man. That this may be vnderstood more plainely and distinctly of every man, there are two things to be consi­dered in sinne, to wit, the action, and the evill that is an­nexed and knit vnto the action. For the action it selfe, as far forth as it is an act and worke, is good, and God doth begin and finish it: but as farre forth as it is wicked, and hath evill annexed vnto it, it proceedeth and floweth [Page 30] from the corrupt nature of man. Moreover, although God may produce and performe some worke in the evill actions of men; yet God doth nothing but that which is good: for in him there is no evill, therefore also out of him can proceede no worke but good. Seeing therefore that he is wholy good, likewise must all his works be good also. For the effects are wont to imitate and re­semble their causes, so that they are such as their causes have been before them. So that whomesoever God stir­reth vp and moveth, he doth it well and right wisely, al­though the creature so moved by him may sinne, and so fall from him. But man sinned against the expresse com­maundement of God, in that he freely chose the evill; therefore the sinne that was committed by him, is to be ascribed properly to his owne will, and to be iudged as proceeding from it.

Therefore although the fall of the first man did pro­ceede of his owne free and voluntary will, yet could it by no meanes be done without Gods eternall decree, because that onely falleth out which God from everla­sting did purpose and foresee. But sinne it selfe, as it is a thing contrary vnto God, did spring from the will of man, approoving and committing it, Gods heavenly will suffering and permitting it. Therefore it may be gathered by the fall of man, that the first man was pli­ant, and easy to be inclined on eyther side. For such a will was given him, that if he would he might have stoode still, and remayned innocent, but he had no pro­mise nor constancie given him to continue so, and there­fore did he fall so easily, and tooke the fruite that was forbidden by GOD, and did eate it: Wherefore this change and fall from good to bad, was by all meanes necessary for the accomplishment of Gods eternall counsell. For by it on the one side there was as it were [Page 31] an open dore, and a most fit occasion offered, for God to shew his mercy by, and on the other side, an open gappe, and a most iust cause given him to exercise his iustice. For as the elect could not have been saved by mercy, except they had first sinned, and thereby de­served Gods most iust wrath and eternall damnation; so likewise the reprobate could not have beene con­demned by his iustice, except they had beene first sub­iect vnto iust condemnation, by reason of their sinne and falling from God. So God on the one side did erect his everlasting iudgement seate, and on the other side opened and layde forth the infinite treasures of hys mercy.

God therefore, that he might shew forth his power and his wisedome, together with his vnspeakeable good­nes, thought it better of evill things to produce good things, then to suffer no evill things at all,In Enchi­rid. cap. 21. sayth Saint Au­gustine. For what can be better and wiser then hee is, who knoweth how to bring forth exceeding great good­nes out of that which is very bad, and to convert vnto salvation those things that are ready for destruction. For except God could have produced good out of evill, he would never have suffered the evill to have beene committed. In as much therefore as he hindred not the fall of the first man, who shall call him into question, and who can or dare accuse him of vnrighteousnes? for by permitting that fall, he gat a most ample occasion to shew forth his glory by. So that the fall of the first man Adam, was no lesse necessary, then the manifestation and execu­tion of Gods eternall purpose.

By all this it is manifest, that God is such a worker, that he is able to fulfill and performe his good will even by the wicked and vngodly wills of men, not that the wicked have any purpose to be obedient vnto Gods will, but [Page 32] because by the secret working of God, and his direction, they are drawne vnto it, themselves not knowing of it. For God by his hidden power, as with an invisible cord, doth draw the wicked, although they know it not, to the performance of those ends which themselves never ay­med at. So the vngodly are directed to an end which themselves know not of, by the secret power of God, without any purpose or indeavour of theirs, like as arrows flye without any feeling vnto the marke to which the Archer directeth them.

Heere behold and admire Gods provident bounty and favour, which disdaineth not for our sake to direct the wandring steps and indeavours of the wicked vnto an wholesome end, to turne the greatest hurt into the chie­fest health, and a desperate evill into good. In as much therefore as the wicked sinne and do wickedly, it is their owne worke; but in as much as they bring to passe this or that by their sinning, that is by the power of God, sayth Saint Augustine. Epist. 48. ad l'incentium. And although that God and wic­ked men seeme to do one and the selfesame worke, yet the men are faulty, and God only iust, because in that one thing which they do, there is not one cause for which they do it,Lib. 21 de Gratia. & libero Arbitrio. sayth Augustine. So the wicked do not become good, nor are held excused, although they do the same things which God would have done, because in their actions, they have not respect vnto the will of God with a desire to obey it, but follow their owne lewd counsels and wicked desires. So also God becommeth not evill and vniust, but remayneth good and holy, although he willeth those things which the vngodly do, because God willeth them with a farre other manner of counsell and end, then the vngodly do will and do them. So in the death of Christ the action of the wicked was so evill, that in respect of them it could not be worse nor more vile, [Page 33] for they slew the innocent, and killed the Lord of glory, and intended in that one consent and outrage of theirs, to hinder the salvation of mankinde, yet that very same a­ction, in respect of God, was so good and holy, that no o­ther coulde bee better, nor more holy: because he by the death of his sonne would redeeme miserable sinners from eternall death, and translate them into heavenly glory and eternall life. Wherefore wicked and vniust men often­times vnwittingly, and intending some other thing, doe fulfill and performe the good and righteous will of God. Yet notwithstanding afterward, God iustly punisheth & condemneth them: because they pursue their owne wic­ked desires and vngodly enterprises, and respect not, nor regarde Gods will at all. They preferre their owne per­verse affections before God, and before his will. So the actions of Almighty God and of wicked men differ by their diverse purposes, and are distinguished one from another in their diverse ends.

So also at this day God suffereth many sinnes to bee committed of wicked men throughout sundry Nations, and in the greatest kingdomes where he doth not vouch­safe them his word, nor reforme them by his spirite, and doth not enlighten their mindes with the knowledge of himselfe, nor governe and incline their willes and affecti­ons so, that they may propose to themselves this princi­pall end, as their onely marke, namely to endevour to ex­ecute Gods knowne will earnestly and continually, and to frame and fashion themselves, their life, and their man­ners vnto it, as vnto a continuall rule to walke by, and to honor God by their obedience, in eschewing of evill and dooing of good: these things except God worke in them by his word and spirite whatsoever they intend or doe, howsoever before men it may seeme good and iust, yet all that in the sight of GOD, is nothing else but vglie and [Page 34] execrable sinne. For God doth not at all regard nor re­spect the outward workes except the integrity of the heart go with them and appeare in them, therefore where that wanteth, there sinnes are accounted for no sinnes, and vertue with vices, and one thing with an other are confounded, and so there will be but little difference be­tweene honesty and dishonesty.

CHAP. 7.

THese things it seemed good to touch by the way, and lightly to handle concerning permission, which is the second degree of predestination, now we must come vnto the third degree of predestination. Thirdly to predestinate heere, is nothing els, then to purpose to choose some, and to adopt them for sonnes in Christ, out of the vniversall company of wicked men. For God by his mercifull foresight did ordayne and appoynt, from amongst sinfull men, and such as were past cure, in respect of themselves, to receive some vnto mercy without any merit of theirs, to redeeme them through Christ, and by him also to bring them vnto eternall life. But heere more properly and peculiarly is meant, the other acceptation of this word election, as in the definition heereof a little be­fore we have declared. This word election is taken di­versely in the scripture, so that sometimes it hath refe­rence vnto some office or duty, and sometimes to life [Page 35] eternall. After the former manner Saul and Iudas were elected, the one of which was chosen to a Kingdome, and the other to an Apostleship, neyther of them to eter­nall life. But seeing that no definition can rightly be made or vnderstoode, vnlesse the causes of which it is compounded and made be well perceived and knowne, therefore I thinke I shall not do amisse, if first I lay open the causes of predestination before I set downe the de­finition of it.

As for the efficient and first moving cause of predesti­nation, there can no other be set downe and appoynted, but onely the eternall and onely purpose and good pleasure of God. For God onely is hee, which by his most wise counsell and iudgement doth discerne be­tweene men and men, and hath decreed from everla­sting what shall become of every man. God hath lively expressed and declared this in his word manifestly and playnely: for men considered in themselves and by themselves, are all alike corrupted, so that some are no whit better then other some. Therefore in the iudge­ment of man, some cannot be preferd before others, because there is one and the selfesame condicion of all. But God the highest iudge of all, hath elected some men to eternall life in Christ, and hath in his iust iudgement appoynted others to everlasting destruction; and whome he hath chosen vnto salvation, those hath he chosen by his owne meere mercy and vndeserved grace, hee regarded nothing that is without himselfe, but whome he hath elected, he did onely for himselfe and in him­selfe, and not for any other cause. Moreover, he could finde nothing in those whome he hath chosen that might be worthy of election, because they were all defiled, and strangers from God; also he could foresee no good thing in them, as proceeding from them, for which they [Page 36] should be chosen. If he foresaw any good thing in them, himselfe wrought it wholy and altogether in them. For there can be found no good thing in them nor else­where, of which God is not the sole author, and onely effector. Therefore what good thing so ever is, and abi­deth in them, that God himselfe wholy beginneth and finisheth in them. And he beginneth and finisheth no­thing in them, but he decreed from everlasting, that he would begin it and finish it in them. For if in time, he should worke any thing in them how little soever, which he decreed not before time, then should there be found manifest change in God, which should do some thing by a new will, and not by his eternall will.

Those things which the Papists pratle of here concer­ning workes foreseene, whose cause and beginning should be man, are vayne and frivolous fictions, which after in their places shall more largely be confuted and reiected: seeing the efficient and first moving cause of election is onely and alone Gods mercy and goodnesse, hee by his bountifull, and more then fatherly good will, hath from everlasting made and finished the whole de­cree of Election;Ephes. 2.5. moreover Election is altogether the free and vndeserved favour of God. For all men by na­ture were wholy corrupt, and the children of wrath, therefore in them God could foresee nothing at all but extreame and most absolute wretchednes. They also which take the name of election which is found in many places of the scripture for a certaine singular excellency, whereby a man may be worthy to be chosen, so that he should be called elect, which is excellent and singular, they (I say) are the authors of fables, and trifle with toyes, see­ing that every man is esteemed farre otherwise in this civile and earthly court then he is, or iudged to be in the court of heaven.

[Page 37]Moreover, no other cause of reprobation can be al­leaged or produced out of the scriptures, but the iust and vnchangeable will of God, for as much as he in that his eternall and secret counsell, hath of himselfe and by him­selfe adiudged some men vnto eternall death & destructi­on, and that before they were and had done any evill. For sinne can in no wise be the cause of reprobation. For all have sinned, and are alike polluted,Ephes. 2.3. and by nature the children of wrath, so that all, even every one should have perished, if sinne had bin the cause of reprobation. Sinne verily is the cause of those things that necessarily follow reprobation, of which we shall speake more hereafter. Although sinne that is committed of man, be in it selfe a iust and efficient cause of damnation, yet the cause of re­probation is not to be sought for in man, but the first and chiefest cause thereof is even the free and righteous will of God. But in as much as the reprobate are damned, that they have deserved by their owne sinne: this is the iust cause of damnation, for if they had not sinned, they should not have beene punished. For God is every way so iust, that he punisheth none, except he be inthralled to sinne, and most worthy of punishment.

And now, seeing that it is proved by evident testimo­nies of the scripture, that there is praedestination; and that the doubtfulnes of the word, and divers signification thereof is playnely discussed, and that the causes thereof are produced and layd open; it remayneth, that wee should playnely define what this praedestination is, which except it be done, those things which follow to be hand­led, cannot be conceaved and vnderstood. Praedestina­tion therefore is the eternall, free, iust, and vnchangeable purpose of God, by which of his mercy he hath deter­mined to adopt some men for sonnes through Christ, and hath appoynted them to eternall life and glory, [Page 38] and hath not vouchsafed othersome that grace and fa­vour, but hath reiected them by his iust iudgement, and appoynted them to eternall death. This definition many places of the scripture do deliver and prove,Rom. 9.13. Malac. 1.3. but chiefely the example of Iacob and Esau do wonderfully declare it. These two, although they were bretheren, borne of the same parents, although they were sinners both a­like, and by nature the children of wrath, yet the wise­dome of God did so discerne betweene them, that by his free grace he loved and elected one of them, and by his iust iudgement hated and reiected the other: and that not according to the good or evill workes fore­seene eyther of the one, or of the other, but according vnto his purpose he did choose Iacob, Rom. 9.11. and hated Esau, and that when as yet neyther of them were borne, and had done neyther good nor evill. The scriptures have set forth these two persons, as it were two opposite and contrary arguments, from which it inferreth two gene­rall propositions, namely, that Almighty God from ever­lasting before all ages, hath so discerned betweene men by his firme and vnchangeable wisedome, that some without any merit of theirs should obtayne vndeserved grace, and that some should have and vndergoe deserved iustice and due punishment.

This praedestination is distinguished from providence, as a speciall thing from a generall, or as a part from the whole, seeing that predestination is not so com­mon nor so large as providence. For predestination hath his operation and working, eyther in the saving or condemning of men: although the created spirits, namely the Angels, may not vnfitly be referred here­vnto. But providence reacheth further, spreading and extending it selfe vnto all the workes of God. So that praedestination is as well the iust councell of God, in for­saking [Page 39] the reprobate, and casting him off into eternall punishment, as the voluntary purpose of God in the salvation of the elect, to be begun in this life, and fini­shed in the life to come.

Also providence is the eternall counsell of God, and such an order and ratified governement in things that are created, according to which all things are directed and do fall out to the glory of God, and for the profit and salvation of the elect. To this his governement even the temptations and sleights of Sathan are held in sub­iection, which are so guided by the most wise God, that they still turne to the good of his Saints, although his devises are hurtfull in themselves, yet God knoweth how to prevent them, and to turne them to a contrary event. Therefore although the endevours of Sathan are in their owne nature most pernitious, yet by Gods direction they become wholesome vnto his children. For God is such a workemaister, as is able to alter and withdraw the effect from the cause, so as the effect by an accident becommeth good and helpfull, whose cause was most ill and hurtfull.

This providence of God, although it reach vnto the creation of all things, and to the ordering and governement of them: yet it chiefely intendeth the counsels and actions of reasonable creatures, and is so intentive about them, that although they be very much confused and out of order, yet it doth most wisely turne and bring them to those ends, which from everlasting were foreordayned and appoynted for them. So that all those things which God from everlasting by his vnsearchable wisedome, did foresee and know before they were, those things by his wonderfull and mervailous providence in the instant and moment of time appointed he doth create, ordereth them being created, maintaineth [Page 40] them being ordered, governeth them being mayntay­ned, and in governing them he doth so draw forth the course and line of his providence in this world, that no­thing can happen or be done in it, then that which God from all eternity did fore-ordayne and appoynt. All things do so depend and hang vpon this providence and power of God, that without it, not one action can be done, nor one motion be produced in any creature. For God is he, by whose power and working is brought to passe all in all; and that so, as without this power and working of God, neyther the godly can do that which is good, nor the wicked commit that which is evill. This providence of God is so ioyned and combined with his foreknowledge, that the one of them seemeth as it were to shake hands with the other. For what things soever God by this his vnsearchable foreknowledge, did from all ages, and from everlasting determine to doe, those things being created in time, he doth by his infinite pro­vidence bring vnto those appoynted ends, even as he had decreed from everlasting.

CHAP. 8.

SEeing then that praedestination hath two kindes or parts, which in their effect and ends do much differ the one from the other, to which by reason of their divers ob­iects, [Page 41] and contrary ends, one and the selfe same thing can not be attributed nor given vnto them, it is behoovefull therefore, and necessitie doth require it also, that for the more clearenesse and perspicuity sake, every of them should be handled severally. The order of teaching there­fore requireth, that in the first place we should speake of the Election and Salvation of the Godly; and next, of the reiection and destruction of the wicked. Election is the eternall, free, and vnchangeable purpose and good pleasure of Gods Will, whereby God hath decreed with himselfe, to convert vnto Christ, some separated, from out of the whole company of Man-kind, and in him to save them, and through him to give them everlasting Life. This Definition, as well for the matter of it, as the maner and ende, we finde expressely set downe in Saint Paul to the Ephesians, where the Apostle sayth:Cap. 1. vers. 4.5 He hath chosen vs in him, (namely in Christ) before the foundations of the worlde, that we should bee holy and without blame before him through love, who hath predestinated vs into the adoption of children by Iesus Christ vnto himselfe, according to the good pleasure of his Will. Whereas hee sayth In him (that is in Christ) he hath chosen vs before the foundations of the world: he expressely pointeth at this eternall Counsell; for as much as God from all eternitie hath by his determinate Counsell fore-ordayned some men vnto Life eternall. Whereas hee sayth, In Christ, hee sheweth the meanes, whereby, of vnworthy, he made vs worthy, to wit, that Salvation wholy is gotten, and bestowed vpon vs, through Christ; for he made satisfaction for our sinnes, by the sa­crifice of his Death, and by the power of his Spirite tur­neth vnto himselfe, vs that were gone astray, and draweth vs vnto him, and grafteth vs into himselfe by a true faith, being grafted into him, doth mercifully and mightily preserve vs in this life, and doth dayly renew and fashion [Page 42] vs more and more, according to the Image of God, vn­till at length, wee having put off this flesh, and layde a­side all other infirmities, hee may bring vs into eternall Life.

Therefore although God hath separated and chosen into the fellowship of Salvation, men, which in them­selves were wholly defiled, and most vnworthy, from a­mong others, to whom in respect of themselves, they were every way alike; yet by electing them in Christ, of most vnworthy, hee hath made them most worthy, through his worthinesse. Whomsoever therefore God hath loved from everlasting, those he determined to make deare vnto himselfe in Christ their Redeemer and Savi­our. As often therefore, as in the Scripture there is men­tion made of the eternall love and election of God, so often (as concerning the causes of the execution of both) there is vnderstood and presupposed Christ the Mediator, as the onely ground and sure foundation of them both. But that this Definition of Election may the more easily be conceyved, and more playnely be vnder­stood of every one, the Proprieties thereof must orderly be set downe and layd open. As for the Proprieties of Election, although all of them are not contayned in this short abridgement of the Definition (because vsually the Definitions of things are made of more generall words, which vnder them contayne the more particular) yet all of them are eyther contayned as vnderstood vnder these, or doe necessarily follow them in the order of attayning of Salvation, and do depend of them, like as the Linkes of any Chayne are combined one within an other.

CHAP. 9.

THe first Propriety therefore of Election is, the eternal Decree, which was beyond and before all ages, in as much as God in his infinite goodnesse, did thinke of the Salvation of Mankind before he had created any thing. This circumstance of eternal time doth declare, that God alone did of himselfe bring to passe the worke of our Sal­vation, according vnto the good pleasure of his will. This decree of Election, he did only once make before all be­ginnings, which alwayes after remayneth firme for ever, and continueth vnchangeable throughout all succeeding ages. It is not contrary to this Decree, whereas the Pro­phets say, that God yet chooseth Sion, and Ierusalem. For such an election is the manifestation, the continuance, and the applying of that heavenly & eternal election. For God in mans iudgement, seemeth then to elect a man, when he calleth him, & blesseth him, and maketh him partaker of his Grace. And of this Eternity, there is often mention made in the holy Scripture, that all merits, and all other meanes whatsoever, to which men are wont to bind & at­tribute their salvation, might be wiped out of the number of the causes of salvation, & that the goodnes of God a­lone might only be acknowledged & honored for the sole cause of our salvation.Ephes. 1 [...]. So Paul manifestly and in expresse words affirmeth, that we were chosen in Christ before the foun­dations of the world were laid, 2. Tim. 1.9. & that God hath called vs with an holy calling, not according to our works, but according to his purpose & grace, which was given vs in Christ Iesus, before the world began. By these & the like testimonies of scripture are [Page 44] taught, that Gods Decree touching our Salvation, is no new nor sudden thing, but eternall, and without any beginning: And that God is the onely cause of our Sal­vation, and that he had no regard of our merites or wor­thinesse, because there were none at all: for as yet, wee our selves were not created. As often as there is mention made in the Scriptures, of the causes of Salvation, wee are called vnto this eternall Election, as to the fountayne of Salvation, and that for sundry causes. These are the especiall causes, why God in the matter of our Salvation, reduceth vs to his eternall Counsell. First, that we might know, that there is no change in God: for if after Sinne committed, he had be thought himselfe of compassion to­wards vs, and had taken no care for it before; hee might surely seeme changeable, as he that willed and appoynted one thing before sinne, and another thing after sinne. But seeing that God from everlasting hath decreed and ordai­ned Salvation for vs, long before sinne was committed; hereby is prooved manifestly, the setled vnchangeable­nesse, and continuall constancy of his Will. Therefore the everlasting good pleasure of God, is the onely vn­mooveable ground of our Salvation; so that our Salvation is subiect and in danger to none of the devices of Sathan, to no troubles of the world, nor to no waverings of the flesh, because it hath a most strong foundation vpon Gods everlasting Decree. Secondly, this circumstance of eternall time hath prevented the entrance of Sathans temptations. For if God should have taken the first care of our Salvation, after the Fall of man was committed, and had not thought of it before, then surely this Will of God might seeme to have a beginning: And Sathan might thereby take occasion, maliciously to alledge a­gainst God, and to perswade vs, that the Will of God concerning our Salvation, is not certayne and constant, [Page 45] because that as it had a beginning, so it might likewise have an ende: and wee being prone vnto all diffidence might quickly have thought it had beene so, and by this meanes, might have beene in doubt of our Salvation. Therefore God by his provident goodnesse hath timely prevented these temptations and sleights of Sathan, and hath found out an excellent remedy for our diffidence, teaching vs that his Decree for our Salvation is no sudden thing, nor limitted within the listes of momentany time, but eternall and vnchangeable. So our fayth is then buil­ded and grounded vpon a strong and vnmooveable foun­dation, when we heare and know that our Salvation was ordayned and appointed of God from everlasting.

Lastly, this Note of eternall Time, is profitable for this purpose, namely, to withdraw and reclaime vs, as well from all regard or respect of our owne merits and worthi­nesse, as also from the opinion of the intercession of o­ther men for vs. For God did know, that the divellish o­pinions of our owne satisfaction and merit, would often times steale vpon vs, so that wee should thinke that there is some goodnesse in vs, by which we should be gratious and acceptable before God. For man doth not willingly humble and cast himselfe downe thus farre, as to attribute all the prayse of his Salvation vnto the Grace of God on­ly. These things and the like, the holy Scripture doth prevent and dispell, shewing that God hath elected vs from everlasting, before we were, and hath given vs Sal­vation in Christ; and so doth condemne vs of foolishnes and vngodlinesse, if wee now created, would get or de­serve our Salvation by any other meanes. For such is the vntowardnesse and blindnesse of mans disposition, be­cause that wretched men are so bewitched of Sathan by sinne, that when there is any speech of Salvation and ever­lasting Felicitie, they would gladly beginne from them­selves. [Page 46] Hence they frame to themselves divers preparati­ons, by which they strive to prevent and deserve the fa­vour of God. But by what meanes, I pray you, can they deserve any thing, which are not at all? And what good works or merits of theirs could there be, before the world was made, and before their owne Creation? Therefore the eternall Election of God, doth every where through­out the whole Scripture proove, that this Mercy is the free gift of GOD, and that hee for his owne sake onely was mooved to elect vs. So that this eternall Election, doth not onely set farre aside all respect of mans wor­thinesse, but also throweth man downe even to Hell, together with all his merites, if hee should bee dealte withall according to his owne desertes, and Gods iust iudgement.

Here therefore is set downe a continuall contrariety and opposition, betweene mans merite and worthinesse, and Gods eternall Election, yea, such and so great an op­position, that the affirming of the one, is the manifest de­niall of the other. Looke how much therefore the Scrip­ture attributeth to Gods Election,2. Tim. 2.9. so much it detracteth from mans worthinesse. For this cause the holy Scripture hath set that eternall Election, and mans worthinesse as two things extreamely contrary one to an other, teaching vs, that a man may sooner and easier wring oyle out of a Flint stone, or strike fire out of the middest of the Ocean, then that God should finde any thing in mans Nature, worthy of his Election.

They therefore which seeke for Salvation or the least parte thereof without the eternall Election of GOD, they doe not onely seeke Life in death, and Salvation in the middest of condemnation; but also, they seeke God without GOD, and by such seeking shall finde nothing else but hell fire and eternall punishment, [Page 47] because that one and the selfe same thing cannot pro­ceede from divers causes. For God onely is good, and so good, that hee can finde no good elsewhere at any time, or in any place, but onely in himselfe: and con­trariwise, mans Nature is so wicked, and depraved, that out of it can proceede nothing but wicked deedes and vngodly practises. But of this hereafter wee will speake more largely.

It is therefore the vndeserved, and altogether the free goodnesse of God, in that hee from everlasting or­dained and appointed eternall Salvation for vs, when wee were not as then created. And therefore of so good and bountifull a God, who would not hope well?

Moreover, seeing God hath elected vs to Salvation and Life everlasting, hence it manifestly appeareth, that none could bee our Intercessour to God for vs. Because then there was no man, beside God onely and alone, which was the whole cause of our Election. Hence like­wise, as out of a most cleare Glasse, we may see what care God hath of our Salvation, because that from ever­lasting, he did so providently prevent and turne away all the hindrances of our Salvation. So the incredible, and more then fatherly goodnesse of God is chiefely made knowne in this, namely, that he was carefull for our Sal­vation, before we were. And let these thinges suffice to bee briefely compiled concerning the first Proprietie of Election.

The second Proprietie of Election is, that Election is an high and hidden Decree, not onely because God from all eternitie, before the foundation of the world, be­fore any thing was created, did fore-ordaine and appoynt it with himselfe, but also in respect of those things, which are contayned and ordayned in that eternall [Page 48] decree, which are so deepe and hidden in the meaning and vnderstanding of them, that they doe not onely farre out-strippe mans capacity, but also doe as farre exceed the vnderstanding of the Angelles themselves, as the highest Heaven is distant from the lowest earth. For the manner of redeeming and saving of Mankinde, is so deepe and secret, that the very Angels themselves cannot surmise the least of it, much lesse consider and determine of it. For this cause, it is often called in the Scripture, the Mysterie that is hidden in God;Ephes. 3 9. Col. 1.26. because it is manifest and knowne vnto God onely, and because no Creature can know it, but by Revelation. And so it is called by Paul to the Ro­mans,Cap. 16.25. the secret Mysterie, that is, vnknowne to the Crea­tures.

In this great and secret Consultation, the Sonne of God did consult with the Father everlasting, and the holy Ghost, and determined how and when hee would take mans Nature vpon him, and redeeme his Chosen with the sacrifice of his Death. Surely this Mysterie of the In­carnation and benefite of Christ his Passion, are of all Gods wonders the greatest, (as elsewhere sayth Saint Au­gustine:) the manifestation of which Mystery, is not a common Schoole to men and Angels, but an high and an heavenly Vniversity, in which, more things remaine to be learned of both of them, then both of them are able to conceive and learne. Therefore wee must receyve it with great reverence, and repose our selves with a ready and thankefull heart and will, in this most secret Coun­sell of the heavenly Court. And thus farre for this pro­priety.

CHAP. 10.

THe third Proprietie of Election is, that Election is a most wise Decree. For Mankinde was not onely simply subiect vnto Gods iust Wrath and Damnation, but also was throwne downe headlong into so deepe a pit and gulfe of death and damnation; that there was no reason nor counsell found with any Creature for the delivery of it. For God would bee mercifull vnto none, except his Iustice had beene first satisfied: but that it might be satis­fied, and that man might be reconciled to God agayne, there could no way nor meanes bee found to appease Gods wrath in any Creature, eyther in Heaven above, or in the Earth beneath. For Gods iust Wrath is a farre greater weight, and a more heavie burthen, then can be vnder-gone of any Creature, as may appeare in the dam­ned, both Men and Angelles, who sustayne the great­nesse and weight of Gods wrath, and are not able to re­moove it, and therefore are, and so remayne condemned for ever. So that when no meanes and way at all could bee found amongst men, to reconcile God vnto them: God infinitely wise, of his owne accord, sought out a remedy and meanes to redeeme Mankinde, and by his vnsearchable Wisedome found out such a Sacrifice, vpon which he might cast all our sinnes, and iustly punish them in it and make satisfaction for them.Cap. 4.25. At this Saint Paul aymed, when he sayth to the Romans: That God setteth [Page 50] forth Christ to bee a Propitiation through Fayth in his blood.

1. Pet. 1. vers. 20.Saint Peter also in his first Epistle, considering this, affirmeth, that Christ was ordayned a Redeemer for vs aforehand, even before the world was made. Both these Apostles doe teach vs in expresse wordes, that Christ our Redeemer proceeded and came from no place else, but even from the bosome of God most wise, as out of the heavenly Sanctuarie. This mixture of Iustice and Mercie in God, is such a difficult and high secret, that it doth not onely infinitely exceed mans vnderstanding, but also in the depth thereof, it doth as it were swallow vp and consume the capacity of the An­gelles themselves, although it be very quicke: For men are so blinded in sinne, and so contrary and abalienated from God and their owne Salvation, that of themselves they cannot take the very least cogitation thereof. And the Angelles,1. Epist. Pet. 1.12. as Peter witnesseth, doe desire to beholde the hidden Mysterie of Redemption, which is nowe re­vealed. Therefore surely they vnderstand it not fully, as it is revealed; much lesse could they know it, before it was made manifest.

In this so admirable manner of redeeming Mankinde, God hath not onely declared his vnsearchable Wisedom, but also hath manifested his infinite Mercy, and vnspeak­able goodnesse towards Mankinde, and hath expressed it, and paynted it forth, in this meanes of our Redemp­tion, more clearely, then in any Glasse. For herein hee hath done contrary to the nature and disposition of all Creatures; For Creatures, when they are offended, are wont to deliberate and take counsell, how they may sur­prise, and vtterly destroy theyr enemies and adversa­ries: but contrariwise, God tooke counsell, and sought how he might save and deliver his adversaries from eter­nall [Page 51] destruction, and bestow vpon them all spirituall and heavenly blessinges. This his acceptable goodnesse, that hee might make more manifest and more cleare then the noone light, hee did cleane contrary to the custome vsed amongst men, in that hee sought a meanes to reconcile vs to himselfe agayne, which by all right, we ought rather to have sought. For he had not only not offended vs, but much rather had inriched vs with infinite blessings: yet we had not offended him once, but a thousand wayes; so that wee by right and equity were bound to ende­vour our selves to finde a meanes, whereby wee might pacifie him beeing offended so many wayes, and pro­cure his favour agayne.

But there was not so much goodnesse in vs, as to have even the least thought of reconciling God vnto vs. So our mercifull God stayed not so long with his remedy of Grace, vntill wee were become Sinners and wretched Creatures, but prevented our mischiefe, and deter­mined to restore Life vnto vs, (before we had lost it) by his heavenly wisedome and goodnesse.

And lastly, he restored and prepared for vs a Life through Christ, an infinite deale better, then that wee had lost in Adam, as hereafter shall more fully ap­peare.

Furthermore, out of this Fore-knowledge of God wee learne, that GOD by his Wisedome, did most perfectlie fore-knowe all these Eventes which are brought to passe by wicked Creatures, and are re­pugnant to his Heavenly Will and Commaunde­ment: Seeing that hee brought a fitte and suteable Remedie for the Evill committed, and layde to a Playster, evenly answering the wound in iust pro­portion: Which hee could never have done, vn­lesse hee had most perfectlie and exactlie fore-seene [Page 54] and perceyved the sore, and the greatnesse thereof. But in as much as men and Angelles did not know the meanes of reconciliation, from thence it is evident that they were not indued with infinite Wisedome, nor wisedome of their owne, but with a limited wisedome, and such as they had receyved from God. And if they had bene indued with their owne wisedome, they would have beene as wise, as to themselves had seemed best, and would have dived into the most secret Mysteries of the Kingdome of Heaven. But seeing they were indued with wisedome that they had receyved from God, their wisedome therefore was listed and limited with certayne bounds. For the Wisedome of God is the onely cause and measure of all wisedome, in such sorte, that there can bee no more wisedome in men nor Angelles, then GOD worketh and preserveth in them.

And in as much as God sought and found out a meanes of our Salvation and Redemption, freely of his owne accord, without any intreatie of ours, it is no common nor slight, but an exceeding great and singu­lar commendation both of his Wisedome and Favour: inasmuch as (I say) he ordayned Christ from everlasting, to bee the Mediator for the Salvation of the world, that he might reconcile God vnto the worlde by the Sacri­fice of his death. Here beholde and admire the inesti­mable Mercie of God, in that hee had rather his owne Sonne should die, then that all Mankinde should pe­rish. Here agayne beholde, and reverently embrace the incomprehensible goodnesse and mercy of the Sonne of God, towardes wretched man, in that hee accounted the Salvation of Mankinde more precious then his owne life. Christ himselfe having respect to this, sayth in Saint Iohn: Iohn 3.16. So GOD loved the Worlde, [Page 53] that he sent his onely begotten Sonne, that by him hee might restore and bestow vpon Mankinde, Life that was lost, and Salvation that was past hope. Therefore this provident Wisedome of God, was wonderfully ne­cessary for Mankinde, and very profitable; yea, and in such sort, that without it, all Mankinde had perished. So that the Wisedome of God is to be adored and reveren­ced of vs, and ought continually to bee the onely rule and measure of our wisedome: and that so, as that all o­ther wisedome without it should be base and of no value, and be no more regarded then meere folly and foolish­nesse it selfe. And for as much as God of his infinite Wisedom found a meanes to deliver vs from such a bot­tomlesse depth of miserie; hence should the Godly en­tertayne and conceyve great hope in all their adversities. For seeing hee hath found out a most wise meanes and way out of so deepe and intricate a mischiefe, out of which, the wisedome of men nor Angelles could give no direction how to escape, therefore surely hee can very easily deliver vs from any dangers of this life, how great soever they bee, for in his hand are many and incredible meanes of delivery. So that where there is no counsell nor meanes of delivery with man, there is there a certaine issue and ready way with God. Therefore in these dan­gers, which threaten assured death presently, and savour of nothing else, but of the open grave, and vn-avoyd­able destruction, in these, GOD most wise hath many meanes of helpe, and deliverance from them. For it is an easie thing with him to make an issue where there is none, sooner then in the twinkling of an eye, if it bee his pleasure. This then is our onely hope and strong con­solation in our extreame temptations and troubles, that wee have God for our Helper and Deliverer, which in the middest of death can stretch forth his handes and [Page 54] restore vs to life, and hath many more meanes to helpe vs, then there are Creatures in the whole vniversall worlde. And thus farre of the thirde Proprietie of E­lection.

CHAP. XI.

THe fourth Proprietie is, that Gods Election is altoge­ther a mercifull, free, and voluntary Decree: that is to say, that God had no other reason, to induce him to choose miserable man, but onely his owne meere mercie and favourable good-will, as is aforesayde in the causes of Predestination. This Mercy of God, is not any affecti­on in God, which beginneth of a sudden sometimes, and sometimes endeth of a sudden, neyther is it any Passion, which sometime increaseth, and sometime de­creaseth (for if there were any such succeeding change in God, God should in no wise be God) but it is an e­ternal and a most ready good Will, to do good vnto mise­rable men. Therefore this eternal good Wil in God him­selfe, is the onely and sole cause, why he elected miserable man to the attainement of Salvation. Aske nowe what [Page 55] is the reason, that he hath receyved this or that man into favour, and hath pardoned his sinnes and remitted the punishment, and there can no other cause bee rendred, but even Gods vndeserved Mercy. And hee is sayde to be mercifull to him, whom he vouchsafeth his favour and grace: such a favourable and gratious affection of his good Will, (to speake after the manner of men) is cal­led Mercy; which in God is nothing else, but an eternall and gratious purpose to have mercy on those, on whom hee will have mercy: that is to say, to give them freedome from their misery. This is alwayes one and the selfe same in God, which never altereth, but standeth and abideth continually in one state and degree. For the names of these affections that are given vnto God, from the Passi­ons that are in man, doe not set forth any Passion or Change in God, but paynt out vnto vs his vnspeakeable liking or hatred of those thinges which then are in hand. So this Mercy of God is no new or sudden motion and affection in God, but his eternall and vnchangeable Pro­prietie: which as it is once, such it is alwayes; without which God cannot be God.

As often therefore, as any man thinketh of God, let him remember his vnspeakeable goodnesse, and readi­nesse to helpe, which can in no meanes be separated, nor dis-ioyned from God.

But many times those things that are proper vnto man, are attributed vnto him, because his Properties cannot be comprehended of man: and therefore they are shadow­ed forth vnto man, by the properties of man, as it were through a Lattice, and so are made knowne vnto him. So God doth after a sort represent vnto vs, as in a Glasse, his spiritual and heavenly Mysteries and hidden Decrees, by the speech or affections of man. And thus God for his vnspeakeable Loves sake toward Mankinde, doth [Page 56] not thinke much to descend from his greatnesse, and from the Throane of his Maiestie, and debase himselfe so lowe, as to apply himselfe to the capacity of a rude and frayle man. And from hence is seene better then in any Glasse, how great care God taketh for the Salvation of Mankind.

This Mercie, is that most speciall goodnesse of God, which is not bounded and restrayned within the limites of this life, but stretcheth and reacheth vnto all Eternity: so that it bringeth with it everlasting Life, and eternall Salvation; and contayneth and includeth those onely which are elected from everlasting, and those that shall be blessed for evermore. This differeth very much from the generall Mercy of God, by which hee cherisheth and maintayneth all living Creatures: for it is one thing to have a care over all living Creatures, to provide thinges necessary for them, and mercifully to guide and governe them. So that although God in his Fatherly care doth not forsake even the bruite beastes, but careth for each of them: yet more especially God declareth his goodnesse in Mankinde. For he doth good, not onely to the righ­teous and godly, but also to the vniust and vnthankefull. For hee maketh the Sunne to rise vpon the good and the badde,Mat. 5.45. Luke 6.23. sayth Christ in Matthew, and in Luke. Such be­nefites of God are temporall and common to the Godly and to the wicked: so that out of them, Gods saving good Will cannot be knowne. For many abound heere with riches and honour, which yet come not to eternall Life,Luk 13.19. as we may see in the rich glutton, and in many o­ther. And it is an other thing to elect in Christ those that were lost, to forgive them their sinnes, and to draw them vnto Christ by an effectual calling, to sanctify them by the power of his spirit, and in the end, to crowne them with eternall glory.

[Page 57]This mercy of God is wonderfully and singularly ex­tolled and commended in many places of the Scripture. This is erected as an heavenly banner, vnto which as to a sanctuary and a most safe haven the elect children of God are called by the glad tidings of the Gospell: This excelleth and beareth the prize amongst all the workes of God: This breaketh the gates of hell, and setteth open heaven doore: this is the onely sacred refuge, which whosoever layeth hold vpon, swimmeth happily out of the waves of every storme, and avoydeth the danger of death, which otherwise would be at hand, and escapeth without making shipwrack of salvation. This mercy of God, is a most soveraine balme to a dismayed minde, which healeth their wounds without any payne. To this appertayneth that golden sentence of Augustine, whereas he sayth, when man prayseth himselfe there is vanity and pride, when God prayseth himselfe there is grace and mercy, for what he prayseth in himselfe, that will he give to them that put their trust in him. As often therefore as he prayseth himselfe, so often doth he invite and call men vnto his mercy. In this mercy of God there are two ver­tues to be considered. The first is, that it is by infinite de­grees greater then can be in any creature. For what kind­nesse and mercy soever is in any creature, it floweth and issueth only out of this mercy of God, as out of the onely living fountayne. So that although there be a great and an earnest affection of kindnes in many creatures, yet compared with the mercy of God, it will scarce be a little part or sparkle thereof.Psal. 103.11.12. Ephes. 3.18.19. For this mercy of God doth not onely farre exceede the capacity of mans mind, but is also higher, broader, and deeper then the whole vniversall world.

Wherefore although that love which is in parents be a most earnest and tender affection, whereby they love [Page 58] and embrace their children as their owne bowels, yet that love and goodnes of God is farre above, and much exceedeth all the love of men. This God himselfe testi­fieth in Esay,Esa. 49.15. Although a Mother doe forget her childe, yet will I not forget thee, but will alwayes be mindfull of thee. What compassion soever therefore can be found in man, it is farre inferiour to Gods mercy. For looke how great God himselfe is, so great also is his mercy. There­fore like as God in his essence is infinite, so likewise is he infinite in mercy, for with it the whole earth is filled, sayth the Psalmist.Psal. 33.5. It is given and aplyed vnto all the elect children of God throughout the whole world, which could not bee if it were finite and bound vn­to one certayne place: but seeing that at one time it sheweth forth the saving vertue thereof in divers pla­ces, it followeth therefore that it is infinite in all pla­ces. This mercy of God, is too basely and meanely esteemed of vs, except this prayse be given vnto it, as an honour due vnto it: That it doth infinitely ex­ceede all the senses of flesh, and all the affections ey­ther of Fathers or Mothers.Psal. 27.10 This the Psalmist signifi­eth when he sayth, My father and my mother have for­saken me, but the Lord hath gathered me vp. This there­fore is farre above and exceedeth the compassion of all creatures.

The other vertue of Gods mercy is, that it is altoge­ther a free gift, that God found in vs nothing at all, but most absolute and extreame misery, and that he was induced by his owne meere grace and mercy to save vs, that he elected man (that in himselfe was vtterly a castaway) and appoynted him to salvation. And that election is the free and vndeserved gift of God, it may be proved by many reasons and arguments. First, be­cause he elected man from everlasting, before he was, [Page 59] and had neyther done good nor evill. Hence it playnely appeareth, that in electing man God had no respect of his merites or worthines. For if there had beene any merites, it should necessarily follow, that man should first have beene and have done some good, for the ef­fects are not before their causes, but after. But seeing man was not then, when he was elected vnto life, there­fore also could there then be no worke of his. For the causes goe before their effects in the order of nature, and in the manner of working; and effects can in no wise be produced, except the causes first be, by whose power and vertue the effects be brought forth. There­fore out of this circumstance of eternity it is playnely gathered, that election is the free gift of God. For I would fayne knowe what man could doe or deserve before the world was made, and before his owne cre­ation? Therefore whatsoever the Papists dreame of heere concerning godlines and faith foreseene, is ab­surd and false, as hereafter shall be declared. But that election is free and floweth from the meere favour of God, and that it excludeth all the indeavours and workes of men, the holy Scripture doth expressely teach in many places. For Paule to Timothy sayth,2. Tim. 1 9. Rom. 16.25 Ephes. 3.11. that GOD saveth vs not according to our owne workes, but according to his owne purpose and grace, which was given vnto vs through Christ before the world was. Heere Saint Paule for the better cleering and ex­pressing of it, setteth downe mans workes, and the grace of God as two contraryes opposite one against an other, and severeth salvation from mans merites, and attributeth it wholy to the grace of God.

And agayne man (take him at the best) is so corrupted & polluted with sinne, that there is no good thing in him which remayned vnspotted & vnsteined from sin. There­fore [Page 60] whole man is not onely turned away from God and all goodnes, but withal, is so prone vnto evill in the whole affection of his nature, and in all the parts thereof, that of himselfe he can bring forth nothing else but sinne, and all manner of wickednes, that sheweth it selfe even in his least thoughts, because man without the grace of God and the benefit of regeneration is so wicked and perverse, that he cannot thinke, much lesse do any good thing, as the holy scripture testifieth and proveth:2. Cor. 3.5. yea, he is so farre out of love with goodnes,Genes. 6.5. that he cannot without offence indure that once it should be mentioned. For when some evill is forbidden him of God, and the good commanded, then doth he set himselfe wholy against it, and rageth and is angry against God: and his wicked affections breake forth openly like vnto wilde and vntamed beasts, and run out like wilde horses: and the more severely that God forbiddeth any evill, the more egerly doth miserable man rage and resist it, so that a man may sooner wring oyle out of an hard stone, then that a man not regenerate should do any good thing that should please God, or be avayle­able for his salvation. Seeing then that man in his whole nature and will is a foe and an enemy to God, I see not by what meanes he may deserve life at Gods hands. More­over, seeing that man was drenched through sinne, in so deepe a pit, and bottomlesse gulfe of damnation, that he could not vnderstand nor comprehend it, therefore also he had perished for ever in it, if God by his grace had not plucked him out of it, and delivered him through Christ his only begotten Sonne. For miserable man is so blinded through sinne, that he cannot vnderstand his owne evill, much lesse can he cure it. Sinne therefore as an vnavoy­dable destruction lurketh in mans nature, as in a deepe pit of hipocrisy: and if God had not revealed it in his lawe, and withall, found a remedy for it in his Gospel, man al­together [Page 61] ignorant of his mystery, had runne headlong into eternall destruction. Againe, the least sinne that is, in the nature of it, is so vgly, that it redoundeth to the dis­honor of God, and deserveth his fierce indignation, the greatnes whereof no creature is able to suffer and over­come, as a man may see in the Angels that fell and were condemned. So that man had for ever perished in his misery, if God by the death of his Sonne had not drawne him out of it. This vntowardnes of mans nature and backwardnes to all good, doth wonderfully set forth Gods mercy, and proveth it to be free, because God in choosing man being such as he is vnto life, doth declare his free bounty, and vndeserved mercy.

Vpon this mercy of God, is grounded the hope and consolation of all the faithfull, wherefore although they excell in no worthines, nor have any merites which they may bring vnto God, yet this one thing may be sufficient for them to come to all happines, namely, that God in his nature is good and mercifull, and so far forth good and mercifull, as that he would rather help and advance vnto happines miserable men, such as were almost past help, then those that were of great account, and trusted in their owne strength. They therefore which trust that God will be their Saviour even for his owne free good­nes sake, it necessarily followeth, that they have their faith grounded vpon, and correspondent vnto the grace of the Gospell. But they which trusting in their owne merits thinke that God will be their rewarder, have their hope in no wise framed according to the tenor of the Gospell, so that they waver in doubtfull and hurtfull perplexities, till being at the length overcome, they are at the last cast downe, and swallowed vp of desperation. This therefore is the mutuall and continuall relation betweene a Chri­stian mans faith, and Gods free bounty, that an humble [Page 62] and prostrate sinner should by fayth lay hold on Gods mercy, though he bring nothing else vnto God, but a contrite and a broken heart,Psa. 51.17. for he exacteth this one thing, and requireth nothing else. Therefore out of this mercy of God miserable sinners may suck this most sweete comfort, that by theyr humble and lowly con­fession and loathing of their sinnes, they have Gods exceeding mercy prepared and exhibited vnto them, as a certayne and present remedy for all theyr evils. Also heere is a thing worthy to be noted, that God who of his vndeserved favour did deliver miserable mankinde from so great a mischiefe, doth teach and commaund vs by his example, that to our power we should helpe those that are in misery. Yea, and the greater that their misery is, the more should every of vs know, that we are bound vnto God for to helpe them: and if wee do not helpe them as much as we can when neede requi­reth, by that wee shewe our selves to be enemyes and adversaryes to God. For they which are wicked against God, can not be good towards men. And they do in­deede declare that they are man-sleyers in the sight of God. For if others should forsake them likewise, and not helpe them, they should decay and perish in their misery, and so they are the occasion and cause of theyr death, as farre-forth as in them lyeth, and therefore are iudged and shall be condemned of God as manifest man-sleyers. This the Scripture setteth downe in expresse words, saying, that iudgement mercilesse shall be to him that sheweth no mercy.

CHAP. 12.

NOw whatsoever the Papists doe talke of concerning fayth and godlinesse fore-seene, is nothing else but a most vayne dreame and foolish fiction; For in that they say, that God from everlasting knew such or such, that they would be good, and that they would deserve election by their good workes, it is to forge a weake and fond fable, about which they may trifle at their plea­sure, and without feare. For God is so the cause and beginning of all good, that the least drop of good­nes cannot any where be found, of which he is not the onely author and finisher. The Papists in this doctrine are confuted by many places of holy scripture, and are convinced of manifest vntruth. For holynesse and a godly life, are the fruites and effects of election. For God did elect his from everlasting, not because they would be good in themselves, and worthy of their election, but he elected them being evill, that after­wards by his grace they might become good. This the Scripture doth testifie in manifest and expresse words, when it sayth, that God hath chosen vs,Ephes. 1.4. that wee should be holy and without blame before him through love.

Heere we may cleerely see, that God did not finde such as should be elected, good, but that being elected of him, he maketh them good. So that integrity of life [Page 64] and good workes do follow election as the true effects thereof, and go not before it as the cause. And if good workes should be the cause of election, man should have chosen God, and God should not have chosen man, so salvation should be mans merit, and not Gods gift, and election should be, not because God is mercifull, but be­cause man is good and iust. Againe, the Papists, in setting vp workes foreseene as the cause of salvation, deny God to be God, and make his grace of no account. For God alone is good,Iam. 1.17. and the only fountaine of goodnes. There­fore whosoever thinke that they have the very least good thing in them without God, do deny him to be the only author of all good, and so deny him to be God. For God cannot be God, except he alone be set vp and acknowled­ged the onely fountayne of all goodnes: For what man­ner of God should he be, if not the only author, and sole effecter of all goodnes?

But if the Papists should be vrged somewhat neerer and harder, as namely, out of what fountayne those works foreseene should slow and have their beginning: if they answere from mans nature and free will, they are farre de­ceived, and are blinder then the very Moles. For mans whole nature, with all the parts thereof, eyther of soule or body, even vnto the least drop of his bloud, is so corrup­ted and defiled with sinne, that all his thoughts, and what­soever proceedeth from him any manner of way, is only evill,Gene. 6.5. and against God. So that mans nature after his fall, neyther will nor can do any thing else but strive and wrastle against God, and that with a continuall and ear­nest desire. This the holy scripture doth not only testify, but also experience proveth to be so: for men when they are left to themselves, do not only not acknowledge their sinne, but also thinke that there is nothing in them, but that which is good and holy, although they have nothing [Page 65] in them, but that which is polluted and defiled with much vncleanenes. And againe, this corruption and vn­towardnes of man, hath taken so deepe roote in the nature of man, as that it cannot be plucked vp by mans power, therefore the amendement of mans nature doth farre exceede mans power. For the restoring of Gods image is a farre greater and harder worke then the first creation of man. And as no man could cre­ate himselfe, so also could no man by his owne power amend his evill nature, nor change his perverse will into good. Therefore seeing man in his whole na­ture is depraved, and that he cannot change nor amend his corrupted nature, whatsoever the Papists do talke of workes foreseene, is not so much theyr owne vayne fiction, as the mischievous invention of the Divell.

Surely God from everlasting did foresee good works, and knew them very well, but yet no other but such as he himselfe determined to worke and bring forth in man. By these good workes man can deserve no­thing at Gods hands, because they are his gifts and be­nefits. God bestoweth life and salvation vpon man, for his owne everlasting goodnes sake, and not for any good deedes which he himselfe worketh in his chil­dren. These good workes are the manifest effects, and infallible testimonyes of his mercy.

By all this it appeareth, that the Papists vnder­stand nothing rightly nor soundly in the doctrine of Election, for to vnderstand a thing rightly, is to know it by the true and proper cause thereof. But they know not Election by the true and proper cause there­of: Therefore they vnderstand not Election at all, or if they vnderstand it, of meere malice they hide [Page 66] it, and will not manifest it. Wherefore the Papists do wander amisse beside their purpose, and talke of a thing they know not, much more ridiculously and foolishly, then if a Shepheard or a Neate-heard should out of Astrology describe the rising and the setting of the Starres; or out of Geometry measure out all the sci­tuations and distances of places, without the know­ledge of eyther science. Therefore the Papists when they refuse Gods free bounty as the first and proper cause of salvation, and substitute faith fore-seene as a false and fayned cause thereof, they runne into a grosse fallacy from that which is no cause, as if it were a cause, and so fall into a dangerous error. And this fallacy is committed, as often as for a true and natu­rall cause of some thing there is assumed that which is no cause of it: as the Papists do heere, in imagining and bringing forth good workes fore-seene as the cause of election, whenas those good workes are not apt nor fit to bring forth salvation. For those good workes which they dreame of, neyther are, nor can be produ­ced or shewed in that sort as they do imagine. There­fore they doe not onely bring a false cause, but that which is no cause at all. A false cause is that, which is not fit to effect that for which it was purposed, but is the cause of some other thing: and so when in place and time convenient it is applyed vnto a thing that agreeth with the nature and quality thereof, it may bring forth some-what. But no cause, is that which can bring forth nothing, because it selfe is no­thing. For those good workes foreseene, which the Papists so bragge of, and build election vpon, are not at all, neyther indeede can be, as is shewed before: and to expect something from that which is nothing, [Page 67] is extreame and ridiculous madnesse, by which they mocke God, and deceive men. But seeing they fayne that to be the cause of salvation, which is not at all, nor can be, they intangle themselves in a manifest contradiction, and make themselves a laughing stock for very children. But if GOD infinitely good and wise, had not found out and shewed vs a better cause and way to salvation, then the Papists have, woe had it beene vnto mankinde. Therefore farre be from vs that dreame of the Papists, as the palpable invention of the Devill, and most manifest breake-necke of mans Salvation, because it derogateth from the grace of God, and vndermineth and sub­verteth the Gospell for the foundation of it. And let all the godly reverence and adore the mercy and goodnes of God, which the scripture every where setteth downe for the onely and most true cause of salvation.

Also mans purpose, when once it beginneth to bee good, is holpen indeede by the grace of God. But heere wee must diligently marke and observe, that this purpose of man could not be good, if the grace of God had not gone before, and made it good:Col. 1.21. 2. Cor. 3.5. Gen. 6.5. Ephe. 1.18. Eze. 36.26. 1. Ioh. 5.20. Luk. 24.45. For the whole nature and minde of man in himselfe, and in his owne nature, is onely bent vn­to evill, so that hee cannot have the least thought vnto any goodnes: and so mans purpose is alwayes evill in it selfe, but then it beginneth to bee good, when God enlightneth his minde by the power of his spirit, and changeth and renueth his will. Fur­thermore, it is GOD onely, that of vnwilling ma­keth willing, and of a stiffe-necked man, maketh him more tractable and milde. This hee teacheth by the [Page 68] Apostle to the Philippians,Phili. 2.13. where he sayth, it is God which worketh in you both the will and the deede even of his good pleasure. Heere Paule sheweth, that man by his owne power is not fit, eyther to begin or finish any good worke, but that all the power both of willing and doing good, proceedeth from Gods onely free mercy, because hee of an evill will maketh a good will, and turneth and inclineth vnto good, mans heart which is most proane vnto evill. Hence it is clearely proved, that God could foresee no good thing in man, but that which hee himselfe doth worke in him. Therefore the Papists in this poynt, doe betray theyr owne grosse ignorance or wicked malice, in that they are not ashamed to affyrme and to defend, that Gods fore-knowledge is contrary to his grace, especially seeing that wee heare nothing throughout the whole Scripture in the doctrine of Election, but onely Gods good purpose and meere mercy; and concerning workes fore-seene, and mans merites, there is not a word spoken. Therefore the Papists, seeing that they wrest this word of fore-knowing from the true and naturall sence thereof, into a strange and mischievous vnderstanding, by a glosse of their owne interpretation, and vnderstand not the propiety of the phrase, they fall into an er­rour of ambiguity of wordes, and through the like­nesse of words bring in a fallacy, and by theyr like kinde of speaking as with a cloake, they hide the colour of their mistaking of the word, and as much as they can, suppresse and diminish the truth.

Out of this which is spoken may be gathered, not dark­ly nor doubtfully, but cleerely and plainely what is the disposition of the Devill and wicked men, which be­cause [Page 69] they are enimyes vnto God, and do hate him, they cease not to darken and obscure his glory, where­soever they may. And in this respect they shew their malice two manner of wayes: First, in that they do most earnestly hate and detest that, which most especially pleaseth God, and is acceptable vnto him. Secondly, in that they only love and most desire those things which God hath in the greatest hatred and abomination. So likewise the Papists in this matter are most against that which pleaseth God most, and on the contrary side do most approve and desire that which God hateth. For God is most delighted with this, and this is his certaine will, that the elect should attaine salvation by his only free mercy. But the Papists pleasure is, that the elect should be saved by their owne worthines and merits. Againe, God doth reiect and altogether exclude mans merits in the matter of salvation: but the Papists like of them, and make them the causes of election & salvation. So that betwixt God and the Papists there is a most ma­nifest and vehement contrariety. Therefore they are not lovers of God, but his sworne enimies. And that they are such, they do sufficiently declare by this, in that they make works foreseene the causes of salvation. In which thing they commit two grievous offences; namely, first, in that they set nothing by the first and true cause, in re­spect of their owne merits, and so erect an imaginary and false cause thereof. Secondly, in that they labour to with­draw mankind from God, and having withdrawne thē from him, as much as in them lieth sell them as bond­slaves to the devill. So that the Papists on the one side are cruell and iniurious against men, and on the other side sacrilegious and blasphemous against God, because they alwayes hinder his glory, and derogate from his Maiesty as much as their ability can stretch vnto. On the con­trary [Page 70] S. Paul although before his conversion he was in the Iewish profession vnreproveable, and after his con­version farre more holy then all the popelings, yet he to the Philippians,Phi. 3.6.8. not onely constantly and boldly ex­cludeth all workes and merites, as well going before as following after faith, but also accounteth them for dung, that in steed of them having gayned Christ, of an vngodly and wretched man, he might become iust and rich.

Heere also we must know that the Papists, as they do forsake God, and resist his grace, so also they do not onely shut vp the dore of his mercy against them­selves, but even pluck on their owne necks an horrible curse, and most certayne destruction. For cursed is he sayth Ieremy, Iere. 17.5. that trusteth in man. Therefore this glosse of the Papists concerning good works fore-seene, is to be reiected as wicked and blasphemous, because it is not onely not found in all the holy Scriptures, but also is most extreamely contrary vnto them. For God in the electing of man had respect vnto himselfe, and had no regard vnto works, eyther past, or to come, which the Apostle to the Ephesians delivereth in expresse words,Ephes. 1.5. saying, he hath predestinated vs, whom he hath adopted through Iesus Christ in himselfe, according to the good pleasure of his will. In that he sayth, in himselfe, he tea­cheth, that God in choosing vs, saw nothing but him­selfe, which he made any account of. Therefore Gods goodnes and love is the onely roote of our election. Whereas he sayth, according to the good pleasure of his will, that is put downe for the better cleering and ex­pressing of the truth, and by that we are taught, that Gods free goodnes could not but with great difficulty by perswasion have beene beaten into vs. And what I pray you could God foresee in vs in our election? [Page 71] seeing that our whole being,Act. 17.28. and what good thing so ever we have,1. Cor. 4.7. we have received it and inioy it by him onely. Wherefore that the true cause of election may be held of vs, we must in no wise frequent the schoole of the Papists, but we must search and follow the holy Scripture which is the onely Schoolemaister, and the most faithfull expositor of eternall salvation. Sathan hath inspired and suggested into the Papists this opi­nion of workes foreseene, that by it he might with­draw men from the true cause of their salvation, and so cast them headlong into eternall destruction. For Sathan well knew, that mans whole salvation would fall to the ground, except it were wholy fetched and derived from God. Surely there cannot be given vnto mankinde a greater nor more pernicious hurt, then this opinion is, and there is no vice worse then this divelish pride, which snatcheth from God his chiefest honour, and stealeth away the prayse of his mercy. Therefore this more then frantike opinion of faith fore­seene, is vtterly to be cast off and refused.

CHAP. 13.

FOr the Papists in that divelish opinion do offend a­gainst God & against his Maiesty many waies, and do commit many sacrilegious offences. First, they do of­fend against the fatherly goodnes, & free mercy of God. For Gods mercy is the onely fountayne of all good­nes, [Page 72] in such sort, that there is no good which may any where be found, but it floweth and springeth of that fountayne. Moreover, God is so good and mercifull, that he will be acknowledged and honoured for no other vertue nor property more, then for his free good­nes and mercy. Hence it commeth to passe that the holy scripture when it speaketh of Gods mercy, doth heape and recken vp as it were in a catalogue, many words signifying one and the selfe-same thing, saying, that God is gratious,Exod. 34.6. Ioel. 2.13. Ionah. 4.2. mercifull, long-suffering, abundant in goodnes and truth: so, looke how many words are ioyned together for to set forth Gods fatherly love, so many mouthes as it were and toongs hath God soun­ding from heaven, by which, as with the words of a fa­ther, our mercifull God inviteth and allureth men vnto his mercy. By these so many prayses of Gods mercy we are taught, not only that God is the sole fountayne of all goodnes, but also this is likewise shewed, that we are not so hardly perswaded of any thing, as to know and beleeve that God will be gratious and mercifull vnto vs, for the praysing of Gods mercy, is for the most part a reproofe of mans incredulity. The scripture therefore with these prayses of Gods goodnes, as with so many wedges, doth drive out and expell mans vnbeliefe. But the Papists heere do most grievously offend, in that they fayne God to be other then indeed he is. So that they bewray their owne vnbeliefe and malice, in that they attribute and trust more in themselves, and their owne workes, then in God infinitely mercifull. Otherwise they would leave this fable of workes foreseene, and rest themselves wholy vpon Gods mercy. But they shall surely feele, though then too late, when God commeth vnto iudgement, that they deceive themselves and o­thers by these their fayned and lying workes. For he [Page 73] that peevishly resisteth Gods mercy, is worthily depri­ved of it.

Secondly, they doe grossely offend against Gods Iu­stice, because they are not ashamed to bring before God most iust, their fayned and defiled works, as if they were good & perfect, as if God were blind, & wanted iudge­ment & discretion to discerne betweene good and bad, betwixt perfect works and vnperfect. Surely the Papists in this respect doe like those, which take a false cause in hand; and yet to make it good, they labour to blindfold and corrupt the Iudge with bribes; that they might ob­tayne that by deceyt and bribery, which by Iustice and Equitie they could not attayne. So the Papistes with their workes fore-seene, as with so many rewardes, la­bour to corrupt God, and to turne him from the right, and draw him to the wrong cause, and so doe not onely make God like vnto an vniust Iudge, but also much worse. For choyce giftes and bountifull rewardes are vsually brought vnto a Iudge, that hee may the easier bee corrupted to favour vniust causes. But the Papistes bring vnto God, not perfect workes, but filthy and abo­minable sinnes. For God (as wee have sayde before) could foresee no good workes, but those which he him­selfe wrought in man: but of these, the Papists dispute not in this place. We have shewed before, that man, not partly, but wholy, take him at the best, is corrupted and depraved through sinne. Therefore all workes, which man of himselfe doth, or bringeth forth by his owne proper and native vertue, can in no wise be good nor ac­ceptable vnto God. For from a corrupt and wicked man can proceede nothing but corrupt and wicked deedes: for the effects are vsually like the causes. Such therefore as the cause hath beene, such effects likewise must needes proceede and follow thereon. Therefore [Page 74] as out of an vncleane fountayne there proceedeth an vn­cleane streame, and as from an evill tree, there grow­eth evill fruite; so also, by a corrupt and wicked man can be wrought nothing but corrupt and wicked deeds and endevours. For the effectes can not bee better nor more excellent then their causes. So that when the Papistes make such workes the cause of Election, doe they not after a sorte turne God into a sinfull man? doe they not make him the patrone and allower of wicked­nesse, wherein is seene their Sathanicall blindenesse, and divelish madnesse? So that out of this Fiction of the Papistes, as out of a glasse, manifestly appeareth what a terrible and dangerous mischiefe it is, lewdly to stray out of the worde of God, and to whirle vp and downe in franticke speculations, and to fayne and suppose false causes for true.

Agayne, if God from everlasting could have fore­seene, that very good and perfect workes would pro­ceede from man, yet those by no meanes could haue beene sufficient to deserve or get Salvation by. For an eternall and infinite life, cannot be attayned, as a reward for a temporall labour and finite worke: because there ought to be a iust proportion, betweene the labour and the hyre, that according as the labour was, so also should the wages be payd. So that for a great labour, there is v­sually allotted and appoynted a great reward. But Life eternall and heavenly Glory, is a farre greater and more excellent good thing, then can bee deserved by mans labour or industrie: nay, Life eternall doth in the worth, greatnesse and excellency of it, farre exceede and surpasse the heavens and the whole world: nay, no­thing that is created, may iustly be compared vnto it. So that as there is no comparison betweene a temporall de­sert, and an eternall benefite: so also is there no propor­tion [Page 75] betweene an infinit good & a finite worke. Who­soever therefore braggeth of his owne workes, let him take heed, that he be not punished rather then rewarded.

Thirdly, they offend against the Wisedome of God, in that they endevour to shewe an other way to attayne Salvation, then hee hath revealed in his word. For God will have his Mercy and free Election, to bee the onely way and gate into eternall Life. That the Scriptures teach manifestly in divers places, saying, Blessed are all they whose sinnes are forgiven,Psal. 32.1. Rom. 4.6, 7, 8. and to whom the Lorde imputeth not sinne. But the Pa­pistes preferre theyr good workes fore-seene, to bee the cause of Salvation, rather then Gods goodnesse. So they would erect and set vp their owne righteous­nesse, which God bestoweth not vpon them by faith, neyther hath Christ merited by his Passion. Where­fore they do not obey Gods divine wisedom and coun­sell, neyther will they be subiect vnto it: which in the ende shall fall out evill for them, and turne to theyr de­struction. For they which despise and cast off Gods counsell, doe loose his mercy, and are condemned, as Augustine sayth in one place. Wherefore their wise­dome is not onely vayne, but also tending to destructi­on, which are wise against God. But surely, such wise­dome, speaking properly, and according to divinity, is not to bee called wisedome, but the subtilty of Sathan, and craftinesse of wicked men, whereby they mocke God, & delude men. For the wisedom of God is so the fountaine and spring of all wisdom, that no other living creature can have any greater wisedome, then God doth communicate and bestow vpon him. Looke therefore howe much wisedome God doth worke and preserve in a man, so much wisedome hee hath, and better or more wisedome hee cannot have. They therefore [Page 76] which will be more wise then God would have them, their wisedome commeth not so much of God, as of the divell. Therefore the superstitious and blasphemous Papists, seeing in this poynt their wisedome is contrary to God, are not to bee accounted wise men, but sottes and fooles. For it were better for them, that they had no wisedome at all, and that they were more blockish then fooles, then thus to resist and rebell against the wisedom of God. Therefore whatsoever they talke of, concer­ning works fore-seene, and our owne merits, it is a meere and manifest illusion of the divell, and a most certayne ship-wracke of their owne Salvation.

Moreover in this they greatly offend, in that they are not afrayd, to turne the great and excellent gifts of God to the dishonour of him, and to the honour of the di­vell. For they abuse their wisedome, by which men do excell beastes, against God, and against their owne Sal­vation. For to this ende God would have man to bee wise, and indued with reason, that by the worde of the Gospell, hee might acknowledge God to be his Cre­ator, and Christ his Redeemer, and that he might honor God, and attayne Salvation by meditating vpon eternal life. But they apply the strength of their wisedome to this, namely, to the invention and coyning of those things, which are repugnant to the will of God: so they of their owne accord, and of set purpose, doe convert those helpes which are good in themselves, vnto hurt­full impediments. Therefore this wisedome of the Pa­pistes, which is exercised about workes fore-seene, and a­bout merites, is not onely carnall, but also divelish: be­cause it is contrary to the will of God. As farre as right differeth from wrong, so much doe the Papists differ from God: because all their wisedome doth make open warre against the wisedome of God, whilest they set vp [Page 77] their works fore-seene, against his grace. For they strive earnestly for this, to make the grace of God, not altoge­ther free, but partly deserved, and so doe derogate from the mercy of God. But prayse and glory be to God, be­cause he hath prevented vs by his free goodnesse and a­boundant grace, and hath predestinated vs vnto eternall life freely, and not for our workes or merites fore-seene. And surely it is a grievous thing to heare, that the Pa­pistes are so fallen from the word of God, and that they without the wisedome of God, and Christ his spirite, boast themselves to bee Christians. For if they had the spirit of Christ, and did submit themselves to the wise­dome of God, they would know, as instructed by the word of God, that we were freely elected by God from everlasting, and that they should not thinke nor deter­mine of Election otherwise, then God hath revealed and prescribed in his word: and beeing regenerate by the spirite of Christ, they would have a care of Gods glory, and not be the servants of Sathan. But now their whole study and wisedome consists in this, to iudge of what pleaseth them, according to their owne iudgement and discretion. And so indeed doe shew, that they are altogether strangers from the spirite and Gospell of Christ, and that they doe wholy detest it. Farre there­fore be from vs this studie and doctrine of the Papistes, being as the shoppe and illusion of the divell: yea, let it be from a Christian heart farther, then the heaven is di­stant from the earth.

Fourthly, they offend against the trueth of God, in that they affirme, that workes fore-seene are the cause of our Salvation. For God hath ordayned Iesus Christ from everlasting, that hee should make satisfaction for our sinnes, and redeeme vs from all iniquity, fayth Peter, 1. Pet. 1.20 Moreover, the Sonne of God himselfe affirmeth often [Page 78] in the Evangelists,Iohn 3.36. that all which beleeve in him, have e­ternall Life,Iohn 5.24. and shall not come into condemnation. For hee is that Lambe of God, which taketh away the sinnes of the world:Heb. 9.12. he suffered once for vs, and by suffe­ring, purchased for vs eternall Redemption. Therefore in the vertue of his Passion, our whole Salvation and Life consisteth. These and the like testimonies of Scrip­ture doe ascribe Life eternall vnto the Sacrifice of Christ onely, as to a meritorious cause. For God is true, and therefore will perfourme those things, which hee hath promised, faythfully and truely. But hee hath promised in the Scripture, in divers places, that the onely Sacrifice of Christ, [...] is the onely price of our Redemption from all our sinnes. For by Isaiah he pro­miseth expressely, that his Servant, meaning Christ, should by his knowledge iustifie many, because hee hath vnder-gone and borne theyr iniquities. There­fore howe much soever the Papistes doe attribute vnto workes fore-seene, so much doe they necessarily de­tract from the merite of Christ; because those workes fore-seene, and these merites of Christ are such con­traries, as that one and the selfe same thing cannot bee attributed to them both. But the Scripture of God, which is the onely and most simple trueth, doth every where ascribe the cause of our Election, vnto Gods free Bounty, and likewise ascribeth Redemption and Salva­tion that proceedeth and commeth thereof, vnto the onely Merite of Christ. Therefore it doth not onely leave no roome for theyr workes foreseene, but doth al­so convince them of falshood, and reiect and condemne them as manifest wrongs against Christ. For whatsoever is not of Grace, that is deadly, and tendeth to damna­tion. But these works fore-seene of the Papistes, are not of Grace, for they say, that they are the vertues of hu­mane [Page 79] nature: therefore those workes fore-seene are deadly, and tend to damnation. Wherefore seeing they bring destruction with them, these workes are wholy to be reiected: on the contrary, Christ his Merites, see­ing they bring Salvation with them, are with heart and minde readily to be embraced. But if the Papists did be­leeve God when he promiseth, and did rest themselves onely vpon his word of trueth, they would let goe their workes fore-seene: But seeing they do produce them, they doe manifestly declare, that they put more confi­dence in their workes, then they doe in God, or in his worde. And so they offend against the trueth of God, before which they preferre their owne workes, and me­rites fore-seene, and doe perversely accuse God of infi­delity and falshood. For if they did beleeve that God were faythfull and constant in perfourming of his pro­mises, they would never fly vnto workes fore-seene, as to the helpers of his Grace.

Fiftly, they doe offend against the Omnipotency of God, because they presume and vndertake thinges that are farre above theyr strength and power. For God is onely omnipotent, and hee is the onely effecter and be­ginner of all power and strength, in such sorte, that no Creature can bee more powerfull, nor able to doe or perfourme more, then God hath given him ability and force to doe. Wherefore every creature can bring to passe and perfourme so much, as it is enabled by the strength that God worketh and preserveth in it. But God giveth not infinit strength and omnipotency vnto any creature, for so of a creature hee should make him God, and give his glory to another, which by the Pro­phet Esaias he flatly denieth to doe, saying,Esay. 48.11 I will not give my glory to another, that is, God will not cause, that any Creature should have infinite strength, or infinite [Page 80] wisedome. For of ones selfe to perfourme and bring forth those workes which may merite Election and eter­nall life; is not in the power of any creature: For life e­ternall is a farre more excellent good, and greater worke, then mans strength is able to compasse. That life is hea­venly and infinite, and therefore not to bee gotten or procured, but by an heavenly and infinite power. For (as wee have sayde before) there is no comparison nor proportion, betweene an infinite good thing, and a fi­nite worke and merite.

Therefore when as the Papists brag, that they are able to make themselves worthy of their elelection, by their owne proper workes and merits, they doe more foolish­ly and fottishly, then if they should take in hand to build and set vp a new heaven and a newe earth, with mallets and other tooles. For albeit that this bee altogether im­possible for them to doe; yet that other is farre more hard, and much more impossible. For God the onely Almighty One was able to create the Heaven and the Earth, and all that is contained in Heaven and in Earth, by his word onely without any difficulty: but he could not redeeme Mankinde from eternall damnation, but by the precious blood of his Sonne. So the Scripture cal­leth them that shall bee saved, the Chosen in Christ, namely, in that hee hath redeemed them by his blood, and restored Gods Image in them. Wherefore seeing that Salvation could not bee recovered by any other meanes, but by the most bitter death and passion of Christ, hence it clearely followeth, that there-obtayning of Salvation doth farre exceed the strength and power of any creature whatsoever. Wherefore it is most false and wicked which the Papists dreame of, that man is e­lected vnto Salvation, for such or such good works fore­seene: Because those workes cannot pacifie the excee­ding [Page 81] great wrath of God, nor make satisfaction for the sinnes of man. For (as we have sayde before) they are altogether repugnant and contrary vnto God, therefore they doe not pacifie him, but offend him, and provoke him the more to anger. Surely the whole masse of the worlde may farre more easily bee stayed vp with a staffe of reede, then Salvation can bee gotten or obtayned by the power of man. But that fiction concerning workes fore-seene, should have the more likelyhood of trueth, if they did bring forth such workes to deserve Salvati­on, as were truely good, but they can bring forth no such; for, as wee have sayde before, man is wholly corrupt and wicked, therefore there can bee ex­pected from him, nothing but corrupt and wicked deedes.

Lastly, by theyr workes fore-seene, they doe mani­festly tempt God, as if he were not able to save his E­lect, and bring them to happinesse by his meere grace, being apprehended by fayth, vnlesse they should put to theyr owne good workes, as helpers and furtherers of his Grace. And surely by offering theyr workes, they shew that they are in doubt, whether the Grace of God bee able and sufficient to save them, and so denie God to be God. For God cannot bee God, vnlesse hee bee absolutely good, and infinitely mercifull: other­wise, he should be imperfect, and conditionally good, such an one as the Papistes doe make him to bee, with theyr good workes and merites fore-seene. And a grea­ter dishonour cannot redound vnto God, then for a man to doubt of his infinite goodnesse and free mercy, and God cannot be iniured more, then if a man should preferre his owne workes fore-seene, before the mercy of God, as if by them God could bee mooved or tur­ned this way or that way, like man. Certaynely, whom­soever [Page 82] he hath not chosen for his owne mercy sake, him wil he not chuse hereafter for any fore-seene good works of his owne. For it is all alike to choose a man to Salva­tion for his owne workes; as if God should cease to be God. For if God should choose a man for his workes, there would bee found manifest change in God, and so God should cease to bee God: but they which thinke themselves vnworthy of Election; and yet doe truely and constantly beleeve, that they are from everlasting e­lected vnto Salvation, by the free mercy of God, they give vnto God his deserved honour. For a greater ho­nour cannot be given vnto God, then that hee is much more good and mercifull vnto vs in Christ, then if wee had never sinned at all. For hee that beleeveth in Christ, and layeth hold on him by a true fayth, hee hath the love of God, and shall as truely and certaynely attayne life everlasting for his Passion sake, as God in his Nature is e­verlasting, and vnchangeable in his Will. But the Papists which make their owne workes and merites the cause of theyr Election, doe labour to abolish his mercy, and to establish theyr owne integrity and righteousnesse: as if God had chosen man, not because he himselfe was God and mercifull, but because man was thought acceptable and approoved of God, for such or such good workes fore-seene: when as the Gospel teacheth the cleane con­trary,Luke 18. that before Gods iudgement seate, no workes nor merites of man may be suffered to approach, but that a lowly and humble prayer, powred out in the blood and merites of Christ, shall bee heard and accepted. There­fore the least imagination or establishment of mans me­rit, is the manifest abolishing of the grace of God, and the merits of Christ, and a most certayne hazard and losse of eternall life.

By these things that are spoken, it appeareth evidently [Page 83] enough, that this fiction of workes fore-seene, is as an il favoured head, which hath many vnseemely mem­bers vnder it. For where one absurdity is graunted, a great many must needes followe after:2. Tim. 2.17. For errour is as a fretting canker. For where the least chincke is opened to errour, there the very greatest Monsters of errours throng in by troopes, & other most vngodly sins are hea­ped together vpon them. So out of this false opinion, as out of Pandoraes box, there do flie horrible reproaches and blasphemies agaynst God: For they which doe mis­vnderstand, and falsely expound one place of Scripture, it must needes follow, that they mis-interpret, and mis­vnderstand many places. Because that all the Articles of Christian fayth are so artificially lincked together, that one of them cannot be hurt, but all the rest are wron­ged; neyther can one bee taken out from amongst the rest, but the whole rancke and order of all the rest will be broken, and fall to nothing. Certaynely the Papists, be­ing the subtile teachers and patrones of good workes fore seene, doe openly declare, that they neyther know the strength of sinne, nor the vntowardnesse of our cor­rupted nature, nor the iustice and wrath of God against sinne: and so they are most ignorant of that, which it most behooved them to know. As often therefore as they speake or write of these Mysteries, so often do they scatter abroad vayne words of things which they know not, neyther have any experience of. But God en­lighten the eyes of theyr minde, that they may at the length, out of the word of God, rightly and sincerely learne and know theyr own corruption, that so they may give due honour vnto God, in confessing, that he for his owne absolute mercies sake, hath chosen man freely vn­to Salvation in Christ, and that hee had no respect of mens workes, eyther past or to come.

CHAP. 14.

THe fift Propriety of Election is, that the Decree of Election is an omnipotent Decree: not onely because God is able to create and produce whatsoever he will, onely by his word and appoyntment, without any more adoe, without any delay or difficulty: but al­so, because he is able indeed to perfourme and give vs all those thinges which he hath appoynted for vs; not one­ly so, but also, that hee is able to free vs and deliver vs from every evill, although they be very great and feare­full, even by his least power: because that God is infi­nitely powerfull, therefore nothing is able any wayes to resist his power. Those therefore whom he hath cho­sen, it is very easie for him, even in despight of the whole world, to deliver them from all danger, and to bring them to eternall Life. So that the Elect, and such as be­leeve, are as sure to bee saved, as God in his Maiestie and Power is almighty and above all. Hence may all the godly conceive most sweete comfort in all theyr ad­versities; seeing that there is no evill so great, but that God is able on a sudden, even in the twinckling of an eye, by his mighty Power to deliver them from it. So that the Fayth of Gods Children, looking vpon the promises of God, doth rest and vphold it selfe by his omnipotency, which is able to helpe then, when as no way nor meanes of helpe appeareth in the sight of [Page 85] man. For the power of God is such, and so great, that whatsoever he will have to be done, commeth to passe in a moment, so that the perfect worke appeareth in the very deede doing. Wherefore in the middest of death we may hope for life from his handes. For his hand is furnished and instructed with meanes of helpe and deli­verances without number, and wheresoever and when­soever hee will, hee is able to save and deliver his chil­dren. For this cause the very first Article of Christian fayth bringeth vs to Gods omnipotencie, as vnto a most strong ground and foundation of all his promises, in that God almighty can no more recall and breake his promises, then he can denie himselfe to be God, or cease to be that which hee is.

Sixtly, the Decree of Election is an vnchangeable Decree; For God in his Nature and Essence, is most simple without any mixture; in whom, as there cannot bee found any mixture, so likewise can there bee found no change. And that his Essence and Nature is vn­changeable, that the Scripture in many places doth playnely declare. First, it doth amplifie his Eternitie,Psal. 102.26. from the time past and time to come; namely, that God alone was before all thinges, without any beginning. Secondly, that hee alone remayneth, when all other things perish, and that hee never ceaseth to be. And hee that was before all thinges, and shall be after all thinges, must needes be eternall. From this Eternitie of God, his constant Immutabilitie may clearely bee prooved on this wise. Whosoever was without any beginning, and shall continue for ever without any ende; hee certayne­ly is not changed, but remayneth immutable: But God was from everlasting, without any beginning, and re­mayneth for ever without end, and therefore is he in his nature & essence vnchangeable, and remayneth alwaies [Page 86] the same, and shall for ever continue like himselfe.

If God were mutable, he should consist of parts; but God doth not consist of parts, because hee is God from everlasting, and nothing was, nor could bee before him. Agayne, if he were made of parts, hee should consist of some matter that was before him; but he consisteth not of any matter, for he is of himselfe, and taketh his whole essence and beeing from himselfe. For there is nothing more proper to God, then to bee from everlasting of himselfe, and not to bee by the helpe of any other. Therefore he is called Iehovah, which Name is proper vnto his divine Essence, and doth expresse the eternity of God, that he alone from everlasting hath beene with­out any beginning of beeing. Agayne, if God were composed or made of partes, hee might bee dissolved a­gayne into those parts. For this is a sure and infallible rule, that there are the same beginnings, both of compo­sition, and dissolution, so that whatsoever is made, may be changed and dissolved into those things of which it is made, although it never bee changed and dissolved. And so, as God had a beginning, hee should also have an ende: which were blasphemy, but once to thinke. For it cannot bee, that God should cease to be that which hee was, or begin to be that which he is not. Lastly, if God did consist of any matter, then should he be subiect vnto these termes, of being sooner & later: for whatsoever is made of any thing, it proceedeth from a not being, vn­to a being, and admitteth of distances of time: but no successe of time can bee found in God. For as in his essence hee was from the beginning, so from the begin­ning he knewe all and every thing. Therefore nothing with him is past or to come, but his proper time is al­wayes, for ever, and present. Seeing therefore, that God is not included in any limites or space of time, [Page 87] hee is everlasting and vnchangeable.

Furthermore, like as the Essence and Nature of God is eternall and vnchangeable, so that it neyther encrea­seth nor is diminished, nor ceaseth to be: So also his fa­vourable good will and mercy is eternall and vnchange­able, so that it neyther doth increase nor diminish, nor ever ceaseth to be. For as God is, so also is whatsoever is in him: but hee is eternall and vnchangeable, such like­wise is his favorable good will and mercy. For the Pro­prieties of God are called essentiall, because they do be­long vnto his essence, and cannot bee separated nor dis­ioyned from it, vnlesse God should cease to be God. For without this favourable good will, and fatherly com­passion, God cannot bee God. For the Proprieties of God are so in God, that not one of the can be wanting, but all of them must fall to decay, and God cease to bee God. But as for accidents, which may bee increased or be diminished, or bee separated from their subiect with­out the hurt thereof; there are no such to bee found in God; for whatsoever is in God, it is essentiall and perpe­tuall in him. So then, his fatherly good will and com­passion, are two Proprieties in God, which can no more be separated or set apart from him, then his essence or na­ture can. And so as God in his nature & essence is everla­sting & vnchangeable; so likewise his fatherly good will and mercy is vnchangeable & everlasting. Therefore e­ternall life & salvation that is promised of God, is so sure and certain, as the nature of God is eternal & vnchange­able. So the fatherly goodnes & mercy of God, doth not depend of any external cause or occasion, for so it should be in certain & vnstable: for when that cause or occasion is taken away or changed, the goodnes & mercy of God should be taken away or changed also: but both these, as well his favorable goodnesse, as his enduring mercy, do [Page 88] depend of his nature and essence, and therefore are firme and vnchangeable, and remayne for ever. There­fore although wee, as weake and frayle men, doe some­times fall this way or that way, yet Gods affectionate good will towards vs, and his mercifull compassion, sli­deth not, nor once moveth, nor tottereth any maner of way, but continueth and remaineth firme and vnshaken.

Moreover, as the Will and Mercy of God is eternall and vnchangeable, so also are his Decrees eternall and vnchangeable. For God is an all knowing God, because he most perfectly fore-sawe all thinges from everlasting, before they were created, or had any being. Therefore nothing can happen or fall out now, which may lie hid or secret from God. So that his wisedome cannot bee deceyved nor beguiled. With vs many things fall out of a sudden, vnlooked for, and past expectation, which so trouble vs, that wee are constrayned to change our counselles, and to goe in hand with others. But God doth fore-knowe all the events of thinges, yea, even of those thinges, which in mans iudgement happen by chaunce, and hath them in his owne hand, and doth di­rect and bring them thither, where to him seemeth best. So that neyther things present, nor thinges to come can bee exempt from his knowledge. Agayne, God is om­nipotent, which is able by his wisedome and mightie hand, to bring those counselles to passe, which hee hath fore-ordayned. Therefore no hindrances can bee so great, as to let and hinder the counselles of God from beeing brought to theyr appoynted ende. Therefore whatsoever God did determine that hee would doe be­fore time, that doth hee now beginne and finish in time: and that falleth out vnfallibly so, as hee hath fore-or­dayned and appoynted. And that GOD changeth not his Counselles, but fulfilleth them, as hee hath [Page 89] appoynted, the holy scripture expressely witnesseth, saying, The counsell of the Lord endureth for ever,Psa. 33.11. and the thought of his hart abideth from generation to generation. Heere the Prophet first teacheth, that God remayneth constant in his purpose, and pursueth it, vn­till it be brought to the end and fulnesse thereof. Se­condly he teacheth, that nothing commeth into his minde now, but that which he thought of and determi­ned before, and that hee repenteth him not of any action, as if he would have that vndone which he hath once done. Seeing therefore that God changeth not his counsell and decree, nor turneth this way or that way, as men vse to do, there is no danger that he will seeke new meanes of delay, vndoe his promises, or breake his word, as repenting himselfe.Mala. 3.6. Therefore by Malachy he doth manifestly witnesse, that he is not changed. And S. Iames affirmeth,Iam. 1.17. that no variablenes can be found in him. And so S. Paule to the Romanes sayth,Rom. 11.29. that the gifts of God are such as are without repentance. These testimonies of scripture, and other like to these, do averre and constantly conclude this one thing, that God will in no wise change or frustrate the decree of our salva­tion, but that he hath appoynted it firme and durable for ever, so that the frame of heaven, and the ground-worke of the whole world will rather be dissolved and subverted, then that God will change or repeale his mercifull good will towards vs, and free promise of our salvation: for whatsoever hath once pleased God from everlasting, that doth please him so, that for ever here­after it cannot displease him.

Seeing then that the will of God is the chiefest cause and originall of salvation, whomesoever therefore he hath elected and appoynted vnto salvation, their salva­tion is most certayne; because it cannot possibly be, but [Page 90] that they shall without doubt attayne vnto everlasting life and salvation, because that the will of God being the first cause of their salvation, is most omnipotent, and most loving, by which he hath not onely chosen them freely vnto salvation, but also freely giveth, and mercifully bestoweth vpon them all things which are necessary vnto salvation; and whatsoever he doth freely give and bestow vpon them, can be taken from them by none, except God be first vanquished: but God cannot be vanquished of any, because he is omnipotent. There­fore their salvation is most sure and certayne, because it hath,Ioh. 10.28. and alwayes shall have God for the protector and defender thereof.

This vnchangeablenes of Gods purpose the scripture calleth the foundation of God,2. Tim. 2.19. because it is firme and immutable, and it is an elegant metaphor, which doth expresse the sure and stable strength, and everlasting con­tinuance thereof, that as a strong and well fortified foun­dation is not easily overthrowne nor weakened, but con­tinueth firme against all tempests & force of windes, and is not moved, so likewise this decree of God is firme and constant, and remayneth sure for evermore. So that the salvation of the elect being grounded vpon that, shal not be battered downe by the assaults of Sathan, nor hindred by his temptations: it shall not be inwrapped in the troubles, nor indangered in the ruines of the whole world, though that should perish and fall to nothing: and lastly, it cannot be shaken nor made frustrate by any infirmity or weakenes of the flesh, so that the elect and such as believe, being set past all danger of being cut off and perishing, are so sure of their salvation by the help and power of God, as if they inioyed it already indeede sensibly, and in full possession. So Iohn the Baptist sayth in Iohn the Evangelist,Iohn. 3.36. He that beleeveth in the Sonne, hath [Page 91] everlasting life. But temptations & other troubles which happen vnto the godly in this life, are either exercises and trials of their faith, or their patience: or they are like light skirmishes and bickerings, by which the godly, as it were by trayning, are exercised and instructed in Chri­stian warfare: but they are not hurtfull encounters, nor deadly battels in which they may be overcome and bea­ten downe: for that cause they are said to be called with an holy calling, because that salvation vnto which they are called, is inviolable and eternall. And it is called an holy and inviolable calling,2. Tim. 1.9. because it dependeth vpon an vnchangeable and eternall decree. Wherefore the salvation of the godly is so sure and certayne, as that the overthrow and decay of it, is no more to be fea­red, then the change of an eternall decree. Moreover, although this decree of it selfe be most sure, yet it is confirmed and sealed vnto vs in the bloud and merit of Christ, like as the Patents of Princes sealed with their publike Seale, are made authenticall and vn­changeable. Therefore, that GOD might confirme vs more throughly in the assurance and certaynety of his grace, it pleased him to seale vnto vs the de­cree of our election, in the bloud of his onely be­gotten Sonne, and in it throughly settle and streng­then our faith. So, God made the foundation of our election so sure for ever, that nothing eyther in hea­ven above or in earth beneath, is so firme and sure, as the foundation of our election and salvation. For God doth as much esteeme this decree of our salvation, and accounteth it as pretious, as the most pretious bloud of his owne Sonne. Therfore to change this decree were to deny Christ, & abolish his bloud, which God will never do, for he loveth & accepteth Christ and his bloud as his owne selfe: so that more easily may the frame of heaven, [Page 92] and the whole foundation of the world be dissolved and overthrowne, then that there should be even the least change or renewing of his decree. And if that it should be changed, the Sonne of God should have no Church, and should have dyed and shed his bloud in vayne; but he neyther dyed in vayne, nor shed his bloud in vayne: therefore he hath alwayes a Church, and will have, which he hath delivered and will save, by his bloud and by his death. Hence by a true and infallible consequent it is gathered, and soundly concluded, that the decree of our election and salvation is vnchangeable.

That God sometimes repealeth his sentence pro­nounced, and doth not execute it, doth not at all con­trary this his vnchangeable counsell. As often as this commeth to passe we must know, that that sentence of God was not absolute and simple, which draweth with it a sure and an infallible consequent, but such a sentence which is denounced, and yet repealed, and not accom­plished, was pronounced with some certaine condition, as Gods promises and his threatnings have their con­ditions annexed vnto them. If God have promised thee life, thou must presently thinke of true faith, and sincere desire of obedience vnto him, and thou must seeke for both these, not in thy selfe, but in God. If he have de­nounced and threatned some curse vnto thee, thinke with thy selfe to desist from those things which he re­prehendeth and blameth in thee, which if thou shalt do, God knoweth how to reverse that sentence of threat­ning pronounced against thee. And the absolute will of God was this, namely to spare thee, but with this condi­tion, if thou doest cease from the evill that thou wert threatned for. And that condition is certayne, although we heare it not mentioned in expresse words in the manner of the threatning, yet it appeareth and may be [Page 93] gathered by the event and end of the matter. So God spared the citizens of Ninivy, for they hearing the feare­full sentence of their overthrow, repented, and renoun­ced their former evill life.

So that God knoweth how to change his sentence when men depart from evill, but God never knoweth how to change his counsell, as S. Gregory sayth. But the absolute and resolute counsell of God was, that he would spare them, therefore he would deterre them from their wicked wayes by this fearefull sentence, and so call them to repentance, so that this change ought nor to be refer­red vnto the councell of God, as if that could be bowed and turned one way or an other, but it must be applyed to the sence and capacity of men, in which there ought to be a turning from evill vnto good. Agayne, although that hath not alwayes come to passe, which God by his Prophet did foreshew should come to passe, yet for all that, no contradiction or contrary will ought to be sup­posed or fayned in God. For the will of God is in it selfe one and the same for ever, but yet the same is sometimes partly revealed, and partly concealed. So likewise that condition which was manifested by the event, was not expressely set downe by God, but he kept that close and concealed it, that he might touch the Ninivites the more thoroughly, and the sooner and more easily drive them from their sinne. For by that fearefull edict he would humble them, and being humbled, he would spare them, and so he applyed the doctrine vnto their capacity. But because God is one and the selfesame, and alwayes immutible, therefore also his will is, and ought to be accounted one and the selfesame, firme, and vn­removeable.

Also God knoweth how sometimes to execute most resolutely his sentence denounced against the wicked, [Page 94] when as men leave no place for wholesome admoni­tions, and are no more moved with threatnings and re­bukes, then stones or hard rockes, and continue, not only obstinately in their sinnes, but also adde sinne vnto sinne, and harden their hearts, and nuzzell themselves in their sinnes freely without any feare, as we may see in the men that lived before the floud, and in many others, as in a cleere glasse or mirrour. Therefore wheresoever men shall shew themselves bold and hasty to commit sinne, there God also is wont to shew himselfe a sharp and severe iudge and revenger of misdeedes, in puni­shing their offences. Surely if Gods wholesome admo­nitions doe light vpon men of pliable and repentant hearts, they move them and make them better: but if they light vpon men of reprobate sence and prophane mindes, they do provoke them, and make them worse. So the holy and wholesome warnings of God, are vnto them an occasion of greater sinne, and doe turne vnto their destruction, and more grievous punishment.

CHAP. 15.

SEaventhly, the decree of election is a true and faith­full decree. For God is not onely true in his words and promises, but even truth itselfe; and that so, that the least suspition or shaddow of falshood, cannot be [Page 95] found in him. Seeing therefore that he is true and con­stant in his purpose, he therefore promiseth that which he determined to give, and perfourme. So that whatso­ever he hath promised in matters touching salvation, that will hee as truly without any fraude of deceit pay and perfourme, as he himselfe is true and everlasting. This the scripture expresseth by this most proper and significant word Emunah: for that word doth signifie a most firme, stable, and permanent thing, because that the promise of God is a certayne and constant promise, so that nothing can be found to be more constant and certayne then Gods promise and pligh­ted faith. So also is there nothing eyther in heaven above, or in the earth beneath, in which wee may more safely put our trust and beliefe, then in GOD, and in his word. For if a man do more throughly looke, and more intentively search into the true interpreta­tion and sence of the Hebrew word, he shall finde, that the word doth not signifie every truth, but that truth onely which is indeede firmely grounded and established, and so the truth of God hath his strength settled and grounded on the nature and essence of God, as on an everlasting foundation never to bee subverted. Therefore the truth of God is not any quality, gotten by some action which appertayneth not vnto the essence of God, but it is an essentiall propriety of his divine nature. This truth of God is onely the most strong ground and never-fayling foun­dation of the promises of GOD. Hence it neces­sarily followeth, that the promises of God in them­selves and in deed are most certayn and most true, which shall certainely have their issue and accomplishment, and do alwayes carry with them their everlasting and infal­lible Amen. So that God, as well in the second acte,2. Cor. 1.20. [Page 96] in his word of promise, and the accomplishment there­of, as in his first act, in his nature and essence is true, yea everlasting and infallible truth it selfe. For seeing that God is truth it selfe and cannot lye, therefore whatso­ever he eyther speaketh or promiseth, is true and infal­lible.Psal. 31.6. Hence is God in the scripture termed faithfull, and the God of truth, because he promiseth nothing but that which is true, and because he fulfilleth and perfour­meth that which he promiseth, in deede and in truth.

This therefore is a most strong prop, and as it were a sacred anker for the faith and hope of a Christian, that God is not deceitfull, but true; that he giveth and per­fourmeth in deede, what he offered and promised in word, and deceiveth not any man with vaine and empty words; that he speaketh nothing in vayne, nor boasteth not of his bounty above measure, when he promiseth any thing largely and liberally; but that he will truly and without doubt performe that, which he determined with himselfe to give, therefore what he promiseth in word, shall at length be fulfilled in deede: for this infal­lible truth sake, the promises of God are called pure words,Psal. 12.7. and silver, tryed and fyned seaven times. There­fore this vnmoveable truth, and setled constancy of God in the perfourmance of his promises, is, and shall be a most strong instrument and fit engine, and the best weapon to expell and drive away all distruct and wicked doubts that may arise in vs concerning God and his will. For our nature is most proane vnto diffidence and di­strust, and many wicked and vngodly doubts concer­ning the will of God do steale vpon vs, and worke vs much hurt and vexation. Therefore, if then Gods truth did not confirme and vphold vs, being weake and frayle men, we should fall into despayre, and be swallowed vp with it a hundred times in a day: wherefore the know­ledge [Page 97] of this heavenly and infallible truth, is most pro­fitable and necessary for vs, for it is as a celestiall shield stronger then brasse, whereby all noysome distrust and doubts of Gods mercy, like vnto the pernitious fiery darts of the Devill may be quenched and driven back. Wherefore, in adversity and temptation wee must have recourse and refuge vnto this assured truth of God, as to our onely and safest Sanctuary, and that with our whole minde, and by a stedfast faith and fervent prayer, that in the dayly meditation thereof, we may streng­then our faith, and adde peace vnto our consciences: otherwise there is no strength nor stedfastnes where­by to vphold our selves. Whosoever therefore doth truly beleeve that God is faithfull and true in his word, and hath a harty desire dayly to profit and proceede in that faith more and more, he doth not onely vn­derstand the scriptures, and attayne vnto the sence and meaning of them the better thereby, but also by that faith built and framed out of the word of Gods truth, hath conquered and overcome the world, and all evils conteyned in it, so that he is rather to be ac­counted a citizen and heire of heaven, then a pilgrime or inhabitant of the earth, for his hope and faith hath cast anker, and fixed it vpon the heavenly Sanctuary, as on a foundation of Adamant, wheresoever there­fore he is in his more excellent and better part, there also is he sayd to be wholy after a figurative manner of speaking:Synechdo­che. for that which in it selfe was weake and feeble, being strengthened by the word of promise, as with steele, from heaven, getteth great strength, and becommeth invincible. For whereas that promise of God is, there followeth true and and absolute victory, for the spirituall truth becommeth conquerour in the middest of tryall, yea in death it selfe it promiseth life, [Page 98] and getteth the victory. Therefore they which prayse God for his truth, honour him greatly. For there can not be a more wicked contumely and reproach, nor a greater iniury & blasphemy committed against God, then for men to account him flexible and vnconstant in his promises. For he that doth so, denyeth him to be God,1. Ioh. 5.10. and maketh him a lyar, as S. Iohn sayth, which surely is a most horrible and grievous sinne. Woe there­fore vnto the popish foole divines, which say, that the word of the scriptures is vayne and of none effect, ex­cept it be established in the foundation of truth by the traditions of the fathers, as if there were more credit to be given vnto man by nature subiect to frailety and lying, then vnto God, who by nature is onely true and constant. Certaynely the word and truth of God doth out-weigh the authority of all men, as much as God himselfe is better then man.

CHAP. 16.

EIghtly, this decree is a comfortable decree, for what can so refresh a miserable and sorowfull man, and bring him into hope and consolation, as the doctrine and knowledge of free election. For our whole salva­tion, and all things that belong necessarily vnto it, do depend vpon the free mercy and election of God, so [Page 99] that salvation and life everlasting is certayne vnto a man, and cannot fayle him, because that God from ever­lasting, before the foundation of the world, hath ap­poynted and ordeyned it for him, and that of his owne free mercy, without any of the workes and merites of mans owne doing. Salvation is in the almighty hand of God, and hath her abiding-place in his vnchange­able counsell, and is reserved by God for man. There­fore how can a faithfull man more certainely comfort and refresh himselfe, then by this meanes, namely, by considering that God the only fountaine of all grace and mercy, hath chosen him before he was, and hath so loved him,Rom. 8.32. Iohn. 3.16. that he spared not to bestow his onely be gotten sonne for his life and salvation, that he might deliver mi­serable and wretched man from all sinne, and from the power of Sathan, and bring him into life eternall. Doth not God by this inestimable benefite shew that he lo­veth the salvation of mankinde better then his owne Sonne, seeing that he had rather that his Sonne should suffer and dye, then that man should be condemned and perish for ever? How can a man more effectually and more strongly comfort himselfe, then with this me­ditation, that the Sonne of God would suffer and en­dure the paynes and torments of hell in soule as well as in body, for the redemption of man? Did not the sonne of God thereby shew, that he accounted the sal­vation of mankinde more precious then his owne life, whilest he had rather to dye for miserable man, then that he should dye everlastingly? How can a man more strongly rayse himselfe vp in hope, then by this meanes that he is beloved of God, with that love, wherewith his onely begotten Sonne is beloved,Iohn. 17.23.26. and that the Sonne of God doth love and esteeme him no lesse then his owne members, and his owne bowels? How can a man [Page 100] more truly reioyce with true ioy,Math. 25.40. then by this assured and infallible meditation, that God by the merites of Christ is reconciled vnto him, and made farre more gratious and mercifull vnto him, then if he had never offended, and sinned against God, and that God doth more willingly and more lovingly bestowe salvation vpon man, then man can desire it: for this is the ad­mirable goodnes of God, that he vouchsafeth to con­vert his enemy vnto him, and of rebellious to make him loyall. By this meanes he playnely declareth, that hee taketh more care for mans salvation, then man doth for himselfe. How can a man be better com­forted, then by this most certayne hope, that his sal­vation is certayne and sure, and that salvation can no more fall from him, then he can fall from Christ. Certaynely whome Christ hath redeemed with his bloud, and whom God hath taken to mercy, who shall hurt or condemne? except first he make the death of Christ of none effect, and first vanquish and over­come God himselfe; but neyther the whole world, nor the gates of hell shall never be able to doe this. Therefore the salvation of the beleever is as firme and as sure, as the omnipotent nature of God is eternall and invincible.

Lastly, a faithfull man may worthily triumph with incredible ioy and gladnes, that all his sinnes are for­given and pardoned vnto him, even for and by the onely sacrifice and merit of Christ, so that not the least signe of them remayneth nor appeareth. For Christ hath satisfyed for them by his death, hee hath payd the vttermost farthing, and by his bloud hath can­celled the hand-writing that was against vs, beeing fastned to his Crosse. Therefore seeing that Christ hath payd the whole price of our redemption, and hath [Page 101] susteyned Gods anger against sinne, and taken it away for ever. I know not anything, whereby a faithfull man may more confirme himselfe, and adde more perfect peace and rest vnto his conscience, then by this. Seeing therefore that Gods iustice is satisfyed, the everlasting throane of his mercy is so erected, that it worketh ef­fectually for the salvation of mankinde, and doth migh­tily shew and declare the strength thereof against the power of Sathan, and the rage of the whole world, and that so, that all the power of hell, or any other dangers, be they never so great, shall in no wise be able to hin­der or annihilate the salvation of man. For God with his almighty hand doth so governe all things, that they be not onely, not hurtfull and noysome vnto man, but on the contrary,Rom. 8.28. shall tend to the good and salvation of him. So that ranke and deadly poyson shall become wholesome phisick vnto him, and the greatest dan­gers of this life shall become as spirituall Chariots to carry him into heaven. For God is Almighty, therefore it is easy for him to doe it; hee is a mercifull and a most loving father, therefore he will not thinke much to doe it. So that everlasting felicity, and incompa­rable glory shall ensue and follow after the miseries and the dangers, which the godly do endure in this life.

Therefore the godly beleevers have wherewith to comfort themselves most certaynely, and whereof to reioyce, in that they are the sonnes of God,Ephe. 2.19. and the brethren of Christ, and heyres of the kingdome of hea­ven. They have also cause to prayse and glorify God and his sonne Christ; to prayse God (I say) for his so great love towards them, in that by his eternall love he did chuse them vnto everlasting salvation; and to prayse and glorify Christ for so great a benefit, in that by his most [Page 102] pretious bloud he redeemed vs from the anger of God, from eternall death, and from the slavery of the Devill, so that they shall be saved and redeemed for ever; and so may as certaynely reioyce of their salvation, and of eternall life, as Christ himselfe, who hath taken their burthen vpon him, and payd theyr debt. Farre there­fore be from a Christian mans heart all troublesome doubts concerning his election and salvation, because those doubts have a distrustfull nature, and Sathan him­selfe for theyr author, which can do nothing else but lye and deceive. Yea much rather let every Christian man with a stedfast faith beleeve, that he is elected vn­to salvation from everlasting, and that he shall be bles­sed for ever in the world to come. For that faith and perswasion hath God and his holy spirit for an author, who can promise nothing but truth, and will fulfill and perfourme their promises, because they cannot lye. For this is the highest step, and the surest stay of a Christian mans faith, to believe that God is mercifull vnto him, and well pleased in his Sonne Christ. This is a great glory vnto God, then which man cannot give him a greater, firmely to believe, that he is elected by God through Christ vnto salvation. This faith is the certayne salvation of Christians, this hope is the highest glory of the elect, and their everlasting triumph, that they are elected of God, and redeemed by Christ; and, so elected and redeemed, as that they shall remayne so for ever, in despight of the whole world, and the king­dome of Sathan; and that they neede no more to feare the danger of falling away and perishing, then that God will cease to be God, and Christ be of none effect.

CHAP. 17.

NInthly, this decree of election is necessary to be knowne, for without the knowledge of it we can not have a true and saving knowledge of the grace of God, neither can we determine or define of any thing certaynely or soundly concerning salvation, nor resist the Devill and his temptations. For as often as hee tempteth our faith (and indeede he tempteth it very often) so often ought wee to have recourse vnto ele­ction, as vnto the onely strong foundation of our sal­vation, and wee must most certaynely determine and set downe with our selves, that wee are freely elected vnto salvation, and that we cannot fall away, which if wee do not, wee cannot acknowledge GOD for our Father, and CHRIST for our Redeemer, nor hope and looke for eternall life, by the grace of the one, and merite of the other. Whosoever therefore doth truly acknowledge, and soundly beleeve, that God is his Father, and Christ his redeemer, and doth place and ground all his faith, and all his hope and confidence [Page 104] of salvation in him alone, hee may knowe as verily that he is chosen of God, as God both in his essence and nature, and in his word and promise is true and faithfull. For this sentence and promise of Christ is not onely true, but also more stedfast then the frame of hea­ven.Iohn. 3.16. Whosoever beleeveth in me, sayth Christ, shall not perish, but hath everlasting life. This faith which doth acknowledge and lay hold vpon Christ, is the first and chiefest effect and fruite of salvation. Therefore Gods election, and the knowledge thereof is the onely strong foundation, on which a Christian and saving faith may safely leane, and remayne constant against all the assaults and temptations of Sathan. Wherefore seeing that election is as a strong and invincible fortresse a­gainst all the subtilties of Sathan, against the assaults of the world, and against all the doubts and waverings of the flesh, the knowledge thereof is very necessary for vs. Agayne, the doctrine of election is very neces­sary to be knowne of vs for this cause, because it is one of the chiefest causes of our salvation. This the scrip­ture delivereth and expresseth playnely and expresse­ly, that wee are therefore called and drawne vnto Christ, and vnto salvation, because that we were first predestinate and elected. For they onely and none o­ther are called vnto Christ,Act. 13.48. and indued with true faith through him, which were fore-ordeyned vnto salva­tion. Therefore hee which denyeth and reiecteth the doctrine of election, hee denyeth and reiecteth the grace of God, and can have no hope of his salvation. But that wee may know and vnderstand the true cause of salvation, there is nothing more necessary to bee knowne of vs, then the decree of election. For God hath ordayned and appoynted it from everlasting for the onely fountayne of salvation, and hath revealed it, and [Page 105] layd it open in his word: They therefore, which dreame that there is no Election, they deny and reiect God and his grace, because that without grace and mercy, and that infinitely free, God is not God.

Moreover, this Decree is necessary for vs to know, for this cause; because it teacheth vs true and profitable hu­mility. And that it setteth out and declareth vnto vs on this manner: in that Salvation cannot begotten and at­tayned at any hand by our owne workes and endevours (because it is set out of the reach and power of all mor­tall men,) but much rather that wee are miserable and sinners, and that so, as that of our owne strength we are not able to bring, no not the least thought tending vnto good, which may bee acceptable or well pleasing vnto God. Whatsoever therefore of our owne power wee shall vndertake or doe, eyther by thought, worde, or deed, we do offend in it, and do draw vnto our selves de­servedly, iust and eternall damnation: and have deser­ved it so often in the iust iudgement of God, as we have conceyved any thing in thought, or done any thing ei­ther in word or deed: yea, and more often. For albeit that no evill works either outward or inward were com­mitted of vs, yet our corrupt and depraved nature doth convince vs all, and find vs guilty of most iust damna­tion. Therefore this our most miserable estate, and most desperate condition doth make vs much ashamed and confounded, and ought to humble and debase vs with much meekenesse. For men are then wont to blush for shame, and to be humbled, when they are compelled to confesse & acknowledge their own misdeeds, they being many and great, so that they cannot defend nor excuse them: so they begin to be out of liking with thēselves, & distrust themselves, & are in despayre as concerning their own merits, which despaire is profitable for them. For as [Page 106] long as men be perswaded, that they can doe any good, whereby to attayne Salvation; so long they remaine and abide stiffe in theyr owne conceit, and doe not distrust themselves, as indeed they should, nor are not truely humbled before God, as they ought to be. For the flesh alwayes suggesteth to a man, that there is some good thing in him, which went before the grace of God, for which he should bee elected and saved, and so thinketh that the grace of God is dispensed and given according vnto mans desert; and so presupposeth some naturall or morall good thing to be in him, or else thinketh that hee can prevent the grace of God with some preparation, or some good desires, and by so thinking can never come to bee saved. For God will save and blesse man with his grace, not by the halfes, but wholy, that so all the glory and prayse may redound vnto God, as vnto the onely author of Salvation. For God doth not promise nor im­part his grace vnto any, but to such as are in despayre and out of hope in regard of themselves. For man is then capable of the grace of God, when as he thinketh him­selfe not onely voyd and destitute of all goodnes, but al­so replenished and over-whelmed with all vngodlinesse. Wherefore, if a man desire to be saved, hee will suppose no good thing to be in himselfe, as if he could doe any thing for his Salvation: but being throughly humbled and deiected, will flie onely to the incomprehensible goodnesse of God, and will know that his whole Salva­tion dependeth vpon the wil and good pleasure of God. This humiliation from the heart, is the first step to Salva­tion:Psal. 145.14. for the Lord vpholdeth such as fall, and lifteth vp such as bee downe; but hee which thinketh there is any goodnesse in himselfe, striveth agaynst humblenesse of minde, and is an enemy vnto the grace of God, and is a secret adversary against God, and prowdly set against [Page 107] his owne Salvation. But Predestination bringeth down a man, that it may lift him vp agayne by the grace of God. For the least thought of the least goodnesse in man, is repugnant against the grace of God; Therefore this must first be taken away, and driven out, that the grace of God may take place.

Furthermore, the Decree of Election is necessary for vs to know, for this cause also; because that it edifieth and buildeth vp our fayth strongly and surely, and maketh vs most certayne that Salvation cannot fayle vs. For there is no better, nor fitter meanes for the building vp of our fayth, then free Election, which doth consist in the eter­nall and vnchangeable Decree and good pleasure of God; so that Salvation which dependeth thereupon, cannot be intercepted or taken from vs by any creatures. For therefore Salvation is certayne & vnmooveable, be­cause it is grounded vpon the Counsell of God and is reserved and kept vntouched, agaynst all the assaultes and subtilties of Sathan. Heere therefore wee ought to know, that Salvation proceedeth from two distinct cau­ses: First, it floweth from the love of God, as from an heavenly fountayne; and then, it is purchased by the blood and merites of Christ. Christ ioyneth both these causes together, saying, God so loved the world, Ioh. 3.16. that hee gave his onely begotten Sonne, that all which beleeved in him should not perish, but have everlasting life. Vpon this therefore, is our whole Salvation, and the vnfallible hope and safety thereof settled and grounded; in that God, the most Mighty, hath given vs vnto his Sonne, as his owne proper goods, and doth iustifie vs in him, and doth not suffer vs beeing iustified,Ioh. 10.29. to bee taken out of his hand. Hence is the Salvation of the Faythfull sted­fast and sure.

Therefore this doctrine of Election, seeing it is the [Page 108] onely gate vnto righteousnes, the onely way vnto God, and the onely entrance into heaven; it is not, (as some falsely thinke) the occasion of desperation, the breake­necke of Salvation, and (as it pleaseth some) the deepe pit of perdition; neyther is it a subtill and dangerous speculation (as others report) which tyreth mens minds without any fruite, and beguileth and deceyveth them with vayne words: but it is a sound and profitable do­ctrine, which tendeth vnto godlinesse, and to a serious feare of God, and chiefely it is profitable to represse and keepe vnder the pride and arrogancy of man. For what thing can more ravish vs with the love and admiration of Gods exceeding great goodnesse towardes vs, then Gods free and more then fatherly Election, in that of his aboundant grace and mercy, he hath appoynted cer­tayne Salvation for vs before we were, and stayed not so long till wee came vnto him, and desired Salvation of him? Was it not a mercie above all mercies, in that hee ordayned Salvation for vs which beleeve in Christ, and embrace his Gospel, before he had created vs? Was not this also a singular and inestimable mercie above all mer­cies, in that he hath elected vs in Christ, and adopted vs for sonnes, which were in our selves altogether wretch­ed and vnworthy, and deserved rather to be condemned then to bee saved? was it not an honour above all ho­nours, in that of the children of wrath, hee made vs the children of God, and the brethren of Christ? Is not this noblenesse above all nobility, and dignity above all dignity, to have God for our Father, to have Christ for our brother, and to heare his Church as our mother, and to be a true and lively member thereof?

This doctrine of Election is not onely the chiefe part of the Gospel, but also the foundation of the Gospel, and the issue and chiefe poynt of our Salvation. For [Page 109] Augustine of the Predestination of Saintes,Cap. 15. doth ex­pressely teach, that Christ himselfe was predestinate that he should be our Head and Redeemer, and we were pre­destinate that we should be his members. So that seeing Christ is the chiefe and singular light of Predestination, and the same is the Head and Foundation of the whole Gospel: Therefore the whole Gospel doth flow and de­pend from nothing else, but from Predestination toge­ther with Christ. For the whole worke of the Gospel is in this one thing, and there it is called Gospel, that is, ioy­full tidings, because it witnesseth vnto men, that theyr sinnes are forgiven and pardoned through the death of Christ, without any respect had vnto theyr workes, that so they might be freely iustified, and absolved and deli­vered from theyr sinnes in the iudgement of God. And this iustification proceedeth from Predestination, as from the first fountayne of Salvation, as Paul in this his chaine doth expressely teach, saying, that those onely are iustified, which are predestinate before of God. There­fore free iustification cannot bee helde and maintayned, except free predestination be first granted and defended. Wherefore, seeing that Predestination is the cause and originall of iustification, it is in no wise to be concealed or suppressed, but ought publikely and openly to be pu­blished, and preached freely without restraint, through­out the whole worlde, that this exceeding and infinite goodnesse of God towards men might be made mani­fest and knowne vnto them, that they might learne to distrust themselves, and to put their confidence in God, that they might seeke for Salvation, and finde it, not in themselves, nor by theyr owne merits, but in God, and from his goodnesse. The Sonne of God himselfe, and his holy Apostles, and also the Prophets haue taught and stood vpon this doctrine publikely in the whole assem­bly [Page 110] of the Church. The Scripture of both the Testa­ments is full of this mattter; especially the Gospel of saint Iohn is as a cleare glasse, wherein Predestination is repre­sented and published abroad. For there is no Chapter in that Booke, where there is not mention of Predestina­tion, eyther in expresse words, or in the sence and mea­ning of it.

And although there have beene alwayes some, from the beginning of the Gospel, which perswaded by the allurements and wisedome of the flesh, have thought that the doctrine of Predestination should not be open­ly taught and published abroad, because they feared that it would be the occasion and mistresse of desperation or of a dissolute life: yet they are in no sort to be beleeved nor followed. For the causes which they alledge, al­though at the first sight, they may seeme to have some colour or weight, yet indeed they do but cast a miste be­fore our eyes, and are of no importance. For the dan­ger which they feare, is vayne, and almost none at all: For Predestination is the true cause & the absolute mat­ter of our greatest hope and sweetest consolation,1. Pet. 1.20 in that God our heavenly Father from eternity hath ordayned his onely begotten Sonne to redeeme and save vs. See­ing therefore that Christ (as we have sayd before out of Augustine) is the head of all those that are predestinate, and that all they that do fly vnto him, as vnto their onely refuge, are redeemed of him, and do attayne vnto ever­lasting Salvation: surely, I see not how the doctrine of Predestination should be the matter of desperation, espe­cially seeing that Salvation, which it bringeth with it, and bestoweth vpon vs, is altogether of free gift. But if that our Salvation were to bee merited and gotten by our owne ability or workes; then surely a man might feare certayne and present danger of desperation. For we are [Page 111] all sinners, and not able to fulfill the least tittle of the Law, much lesse can we make satisfaction for our sinnes, and redeeme our selves from the wrath of God, and the power of Sathan. Moreover, although we were perfect at this day, yet wee could by no meanes satisfie for the sinnes that wee have committed already. For sinne doth most grievously offend God, and deserveth his wrath, and his curse, and eternall damnation, which no crea­ture, as it is barely a creature, can turne away or put off. For the wrath and curse of God is infinite, and not to bee borne of the Angels themselves. Without all doubt, in the doctrine of Predestination, a man ought to bee in despayre, and yet to hope well: concerning himselfe and his owne merites, whereby to attayne Salvation, he ought to bee in great despayre, because that by this meanes he shall never come vnto Salvation: but concerning the grace of God, which is by all meanes free, hee ought to be in very good hope: espe­cially seeing that God doth more willingly afford and bestow Salvation vpon man, then miserable man can require or wish that Salvation might bee imparted or bestowed vpon him. For God for his vnspeakeable goodnesse sake, doth make man earnest and desirous of his Salvation, which was an enemie of his Salvati­on: Also God doth prevent a man, and seeketh him out: man seeketh not for God, but hateth him ex­treamely and doth dread and shunne him as a terrible Iudge.

Therefore in this worke of Salvation, the grace of God is so great, as that it cannot be sayde to bee grea­ter.

Therefore there ariseth no desperation at all out of this doctrine of Election, if it bee well and truely vn­derstood and according to the meaning expounded, but [Page 112] contrariwise great consolation commeth there from; which if it be well taught vnto men, and diligently in­sisted vpon, an admirable trust and confidence in God, and a most certayne hope of Salvation proceedeth and commeth out of it.

Therefore hath God appoynted the holy ministery of the Gospel, that men might diligently bee informed of his so great mercy. Also he would that admonitions and threatnings should be drawne from thence, and be propounded vnto men. For they are certayne meanes, by which God is powerfull, and expelleth all drowsines from his children, and striketh in them a serious feare and reverence of himselfe. So God by this meanes, doth bring men vnto Salvation, ordayned for them from e­verlasting. They therefore which suppose that the course of a good life is overthrowne or hundred by this do­ctrine of Election, are grossely deceyved. But of all, they doe most grievously sinne, which reason thus. If I bee predestinated vnto Salvation, then, howsoever I live, I shall be saved, and shall not perish: But if I be appoyn­ted to destruction, it will nothing avayle me to live well: yea, though I should exercise my selfe in all kind of ver­tue, yet it would doe me no good, but in the ende I shal of necessity bee condemned and perish everlastingly: why therefore shouid I be carefull of the course and or­der of good living: and exercise my selfe one while with this, and an other while with that kind of labour or stu­dy? This is not a speech of the children of God, but of the children of the Divell.Ephes. 2.10. For whomsoever God hath elected, those also doth he call to repentance (although some sooner, some later) and doth regenerate them to the performance of good workes: so that they shall here beginne to study, how to hate and shunne those things that are evill, and love and practise those things that are [Page 113] good: but they which remayne obstinate in theyr wic­kednesse, and stubborne in the hatred and contempt of the trueth of the Gospel, and do prostitute and sell themselves vnto all kind of vices and wickednesse bold­ly, without any feare or reverence of Gods divine Ma­iestie, and continue as it were buried in them without a­ny feare, neyther will by admonitions bee brought to leave them; they are to bee warned, that they should watch. For the iudgement of God, which hangeth over them, to destroy and condemne them, sleepeth not, nei­ther is idle. So that in theyr obiection, there is nothing of any strength, but there is a manifest fallacy in it, in that a supposed and false cause is of them put for a true cause. So that of the contrary side, they should con­clude thus, changing the former sentence or propositi­on in this wise. If I be predestinate vnto eternall life, I must call vpon God, and live godly, because to this end am I elected of God, that I may live godly and holily. For the Scripture sayth;Ephes. 1.4. God did elect vs before the founda­tions of the world were layd, that wee should bee holy and vn­blameable before him through love. Therefore the Elect must shunne wickednesse, and not commit it. Agayne, they which thinke themselves to be reprobates, must not for that cause do wickedly; but ought rather to hate and fly all vngodlinesse, least that by theyr more grievous wickednesse, they do likewise plucke more grievous con­demnation vpon theyr owne heads. For they shall bee farre more gently dealt withall, which doe avoyd these or those sinnes, and defile not themselves with all wic­kednesse, and all pollution of sinne; then with them, who do plunge themselves into all wickednesse and vn­godlinesse, and wallow and defile themselves in it, as a Sowe in the myre. For this is a perpetuall law, and vn­changeable rule of Gods iustice, that punishments [Page 114] should be proportioned vnto sinne. So that more grie­vous and more haynous sinnes, shall be tormented with more grievous and more hainous torments. Wherefore, to avoyd evil, and to doe good, is profitable vnto the re­probate; For so theyr punishment of condemnation is eased, and made more gentle. Agayne, they doe greatly offend, because they doe thinke themselves reprobates from everlasting, and that they shall be damned for ever. For so they would prevent Gods iudgement; For hee hath fore-appoynted a set, and certayne time, to call his Elect in: which seeing they expect not, but doe iudge and condemne themselves, they doe not onely prevent God and his iudgement; but also by theyr rash attempt, they goe about to prescribe God a time and meanes to call them, and doe invade and arrogate the parts of that worke vnto themselves. Therefore, they ought while they live here, to hope well, yea, very well, concerning the infinite and free goodnesse of God, and to awayt the time of theyr vocation and calling, and to attend vpon God for his workes both present and to come, vntill hee reveale his iudgement and counsell, by his calling of them: especially seeing that hee calleth and saveth his children oftentimes in the latter time of theyr life, and in the very agony of death, at the last gaspe. So that al­though at this day, they neyther see nor feele in them­selves, any tokens of Gods love, yet by Gods good gift, they may see and feele them to morrow. For although the Sunne shine not in the night time, it doth not fol­low, that it shall never shine nor shew it selfe more: but after a while, the Sonne will rise, and disperse his light and his beames all about farre and wide: So likewise, al­though men be vnbeleeving to day, yet to morrow they may obtayne fayth by the goodnesse of God,Ezech. 36.26. and be­come sound beleevers. God hath promised, that he will [Page 115] give vs fayth. Therefore we must pray vnto him, and pa­tiently awayt the time of the giving of fayth: for he wil deny vs nothing beeing asked earnestly and heartily. Therefore it becommethall men, as long as they live here, not to despayre, but to have their hope in God theyr most mercifull Father: for so great abundance of the grace of God is shedde abroad through Christ, that it is not onely equall vnto sinne to doubt thereof, but goeth beyond it infinitely.

Therefore, by how much the more men are guil­ty of these or any other sinnes, by so much the more is the grace of God made glorious in theyr Salvition and Redemption. For these are the wordes of God, which cannot lie nor deceyve, which the Apostle pro­nounceth playnely from the mouth of God, saying, Where sinne aboundeth, there grace doth much more abound. Rom. 5.20.

By these things thus spoken, it is vndoubtedly true, that the doctrine and preaching of Predestination is ney­ther the cause of desperation, nor the occasion of a disso­lute life: but where that is not taught, and diligently vr­ged amongst men, there they runne out, and let loose the raynes to all vncleanenesse, and runne headlong into the lust of committing wickednesse, so that not onely a window, but even a great Gate is left wide open for them vnto all manner of iniquitie. For where the do­ctrine of Predestination is not vrged and publikely prea­ched vnto men, there men cannot come vnto the sure and saving knowledge of theyr Salvation, but being stil vncertayne and doubtfull of it,Ephes. 4.14. are carried about hi­ther and thither, and waver like a reede, vntill at the last they fall out of this troublesome distrust, and continuall feare, and runne headlong into desperation, and deepe pitte of darkenesse. They therefore, which suppose that the doctrine, and preaching of Predestination [Page 116] is vnprofitable and do refuse it, or do prohibite and sup­presse it as dangerous, do endevour vtterly to take away and overthrowe the whole ground worke of mans Sal­vation; and doe imagine for mankinde nothing else, but certayne downe-fall and everlasting destruction. For they themselves shunne it, as they would a rocke, and shut vp the entrance into it from others, and so do iniury vnto men, and diminish Gods glory. For the glory of God is there most diminished, whereas men are seduced by false opinions, so that they cannot come to the true knowledge of God, and the proper cause of their owne Salvation: but such doe leade men away from the true cause of theyr Salvation, and bring them to a false and er­roneous cause.2. Thes. 2.13. For Salvation floweth and proceedeth from no cause else, but even from the free mercy and fa­vour of God. Therefore the Scripture doth often re­duce vs to Election, as to the onely true originall of our Salvation, shewing thereby, that Salvation proceedeth not else-where, but from the eternall Election and free mercy of God. Farre therefore be from vs, these fanati­call spirits, which with a prowd looke, and face of brasse, doe reiect and spurne at this most wholesome doctrine of Predestination. For of that which they thinke they know best, they are most ignorant, and when as in theyr owne carnall senses they would seeme most wise and most godly, then are they of all other most vayne and most prophane.

But thou O man, which art but a vayne and fading shadow, why dost thou with thy impure lippes and ma­licious tongue reproch or vilifie the wholesome trueth of God, and layest it open to the common contempt and scorne of the disordered common people? Wilt thou bee wiser then God? in that thou art not content with that means of attayning salvation, which God from [Page 117] everlasting hath appoynted and ordayned before thou wert? Wilt thou have God which created thee, subiect vnto thee? Wilt thou aske him the reasons of his coun­sell? Acknowledge and bewayle thine owne wicked­nesse and vncleannesse; and heartily detest and abhorre those workes fore-seene, together with thine vntoward­nesse and pollution, and humbly fly vnto, & beseech the infinite free mercy of God, that he, taking pitie vpon thee, would vouchsafe, in and through his Sonne to re­ceyve thee into his favour, and to save thee: otherwise thou and thy workes fore-seene, which are odious vnto God, must needes perish everlastingly. What art thou that forbiddest that to be taught, which God will have to be published and preached all about? Thinkest thou that he is foolish or ill advised, that hitherto he knoweth not what ought to be taught, and what ought not to be taught, that thou art become his master to prescribe a rule, how to ordaine things, & what to teach? as though hee knewe not what ought to bee done, except thou shouldest instruct and teach him, as if he were rude and vnskilfull. Ought the Creator come to learne of thee, being an vncleane creature, what is meete to be preached abroad? Tell me I pray thee, where is thy face and con­science? where is that feare and honour, which the crea­ture ought to give the Creator? Surely it is not in thee, for then thou wouldest submit thy selfe to God, and to his wisedome with all humblenesse of minde, and woul­dest with due reverence give deserved thanks vnto him, for this so merciful Decree of his. But it is no marvell, that thou iudgest so rashly and wickedly of Predestina­tion, and the doctrine thereof, seeing that thou presu­mest to search and find out that Decree of God, with­out the helpe of his word, by thine owne madde and di­stracted speculations. And therefore most fitly hath Au­stine [Page 118] spoken of thee,Epist. 105. and of such that are like thy selfe. Let him that can, search this deepe and hidden mystery, and prie into this great depth: but let him take heed hee fall not into it. There the holy man speaketh of those, which when they dispute or speake of Gods Predestina­tion, doe straggle beyond the compasse and bounds of Gods worde, and follow theyr owne speculations and fantasies. But thou, if thou be wise, with-hold thy selfe, and follow the Analogie of Christian fayth, as a trustie guide and directer. For that will bring thee most safely into the most secret closet of Gods Predestination. Re­nounce all carnall wisedome, that thou mayest bee in­structed of that heavenly wisedome in this so secret and deepe a matter. For, to learne of God, and to be wise in him, is true and saving wisedome indeed. Cease there­fore betimes from this wicked endevour and study, and beware of the sleights and subtilties of the Divell. Take heed he seduce thee not from the true way to Salvation: for he knoweth well, that the whole Salvation of man falleth to nothing, except it be attayned by that meanes which God hath decreed to give it by. Therefore fol­low not any longer the preposterous fore-stalled opini­ons, and wandering affections of men: but reade dayly, and marke diligently the holy Scriptures, from the first Chapter of Genesis, vnto the last Chapter of the Re­velation. For by the serious reading and continuall me­ditation thereof, the holy Ghost is wont to become effectuall in the heart and minde of man. So also mayst thou bee brought easily to the true and naturall sence of the Scripture: which when thou hast gotten, thou shalt become more sober in thine vnderstanding and iudge­ment, and shalt taste the lively sence and feeling of the grace of God in thy heart, and shalt be able not onely to condemne & cast off this prowd and preiudicate opini­on [Page 119] of workes fore-seene, and of suppressing the doctrine of Predestination, but also to stampe and trample it vn­der thy feet. I pray God bring thee into this minde, and confirme and strengthen thee therein. Amen.

CHAP. 18.

TEnthly, this Decree of Election, is a most free De­cree: because that all thinges which God doth, hee doth freely without any compulsion or impediment. This consisteth and may be set downe in two members. The first is taken from his infinite wisedome, in that of himselfe hee alwayes vnderstandeth and knoweth per­fectly all things which have beene, and which are to come; so that there can bee found in him no ignorance of any thing, nor any errour in iudgement: therefore there is nothing that can lie hidden or secret from him; for whatsoever hee doth, hee doth most freely, and no man is able to prevent or deceyve his wisedome. The other dependeth of his infinite power, in that God hath none above him, nor equall to him. Therefore his Will cannot bee governed nor turned by any cause, but dependeth wholy of it selfe so, that simply and [Page 120] absolutely it hath power of it selfe. For as God hath no cause that made him, so also hath he no cause that ruleth and governeth him. Therefore whatsoever hee willeth and doeth, he willeth and doeth it most freely, and none can resist or hinder his will. Therefore God hath most absolute and soveraigne power,Psal. 105.6 and most free authority over all things and in all things. This the Scripture sheweth in expresse wordes, saying, God did whatsoever he would, both in heaven and in earth: For as he made all things that are contayned in heaven and in earth, so also by his infinite power he alwayes governeth and vp­holdeth all those things. For God is not a Creator that endureth for a while, but hee is the continuall preserver and governour of all things that are created, otherwise God should not be God. So that God hath most abso­lute power and commaund over all creatures; so also doth he exercise his most absolute and free power vpon all men.Rom. 9.11. Therefore in as much as hee chose Iacob to Sal­vation before hee was borne, and had done any good: and cast Esau away from his mercy, and reprobated him before hee was borne, and had done any ill: both these hee did by his free and voluntary will: and who can ac­cuse him of vnrighteousnesse, because he hath done so? So also in the whole estate of mankinde, in that for his mercy sake he hath chosen some from everlasting vnto Salvation, to inherite the heavenly Glory: and on the other side, in his iust iudgement hath ordayned other some vnto everlasting destruction and confusion be­fore the foundations of the world were layd: both these hath he done freely by his owne will. So also at this day, in that he suffereth his Gospel to bee preached in cer­tayne Kingdomes and Provinces, and will have some men to be converted to Christ by it; and doth not so in other nations, but suffereth men to remayne there, in the [Page 121] ignorance of God, and finally to perish in it, both these also he doth by his owne free and determinate will. So that God by his soveraigne power doth what he will in all things even as it best liketh and pleaseth him. This most absolute power of God in executing what pleaseth him vpon all men, is an essentiall propriety of his, with­out which he could not be God. They therefore which go about to take away from God this most free autho­rity, in the choosing of some men, and in the reiecting of others; they, I say, do what they can to take away the essence of God, and so indeede deny God to be God at all. For when the proprieties of any thing are taken away and denyed, it must needes follow, that the thing it selfe also is annihilated and denyed. Therefore, that the glory of God might remayne vntouched, and that due honour might be attributed to him alone, he ought to have this power, to discerne betweene men by his free will and absolute mercy, and by his wisedome to make them different and vnlike, which otherwise by na­ture were every way alike.

Heere weake flesh and mans reason ought not to fret and murmure against God, because that in his wisedome he doth iudge and determine so vnequally of those that are equall. For God oweth nothing to any man, ney­ther is he bound to any man. Agayne, all mankinde, as the Apostle witnesseth, is in the almighty hand of God,Rom. 9.21. as cley is in the hand of the potter. Therefore as it is in the free power of the potter to make some vessels vnto honour and some to dishonour,2. Tim. 2.20. so also is it freely in the hand of God to ordeyne some men to celestiall glory, and some to everlasting confusion. And, as the potter taketh nothing from the clay, though he make it after this or that fashion as it pleaseth him, so likewise God taketh nothing from man, of what condition soever he [Page 122] make him. Moreover the clay maketh no answere to the potter, although of it he make a vessell to dishonour: so also man hath no right to contend with God, though he be created of him vnto destruction. By this most fit example we are taught, that it is in the free choyse of God onely to make a difference betweene men, and by his wisedome to ordeyne and appoynt what shall be done with every one: So that God doth love and choose most freely whomesoever he loveth and chooseth; as also he doth refuse and condemne most freely whomesoe­ver he refuseth and condemneth. For this is the force and liberty of predestination, namely, that God hath freewill to save and choose that man, whom of his meere grace he chooseth and saveth; so also that he hath free liberty to reiect and condemne whomesoever in his iust iudgement he will have refused and condemned. So that this is the eternall and vnchangeable will of God, of his vndeserved favour to choose and save some, and in his iust iudgement to cast others off from all mercy, and to condemne them. This will of God in both these de­crees is most absolute and simple, which hath no other cause, so that he saveth some because it is his pleasure and wil, and he condemneth others because it is his plea­sure likewise. Therefore it is at Gods free choyce to shew or deny mercy to whomesoever he will. It is in his power to have mercy on whom he will,Rom. 9.18. and whom he will to harden. And he taketh mercy of his owne great goodnes only, and hardneth with no iniustice; that he that is saved should not boast of his owne merits, and he that is condemned, should complayne of nothing but of his owne deserts,In Euchiri­ad Lauren­tium, ca. 99. as Augustine sayth. So there is no cause above Gods will, but that is in the highest degree, that vnto vs it might be in steed of all causes. So the will of God is the first and chiefest determiner of our ele­ction [Page 123] and of all other things. Therefore the onely ab­solute will of God ought to suffice every one as the most weighty cause, and the chiefest reason of every thing. So that it is an execrable wickednes to aske the causes of the will of God, seeing that is the first and the onely sufficient of all other causes, which hath no other cause above it:Lib. de pra­destina. sanc. 1.9. wherefore Saint Augustine sayd most truly and most rightly, Call not into question why God chooseth this man, or reprobateth that man, except thou wilt fall into errour, for this will of God is sure and constant, because hee hath created mankinde,Rom. 9.22. partly to shew his free mercy, and partly to declare his iustice, for he were vnmercifull if he should con­demne all, and on the other side hee might seeme vn­mindfull of his iustice, if hee should save all. There­fore God created men such, that they might fall, that by their fall he might shew what the benefit of his mer­cy, and the iudgement of his iustice were able to do: of which reade Augustine in his booke De correp. & grat.

And this ought not to trouble the godly, because that all are not appoynted to salvation, and but a few onely shall be saved: for they know and beleeve, ha­ving learned it by the word of God, that all have fallen into most iust condemnation; and, why all men are not delivered from thence, is not in mans power to determine and iudge, but must be left wholely to the iudgement and wisedome of God. Further it doth hence appeare that all are not elected, because that the scripture affirmeth in many places that some onely are elected, and the rest reiected.

Agayne, the scripture sayth manifestly, that he hath mercy on whom he will,Rom. 9. [...]8. and whom he will he harde­neth. Agayne, if all were elected, the Gospell of the [Page 124] sonne of God should be preached every where through­out the whole earth, and faith should be given at ran­dam to all and every one.Cap. 1.1. For Paule to Titus teacheth, that faith is proper to the elect. But the Gospell is not preached through all parts of the earth,2. Thes. 3.2. and faith is not given to all men, therefore all men are not appoynted vnto salvation. And that faith is not given vnto all men it is evident,Mat. 25.46 because many shall be condemned, and go away into everlasting paine. Agayne, it may hence ap­peare, that all are not elected and shall be saved, because that election or choosing is of some, and not of all, for if all were received, there were no election: so that there are some elect and some reprobates. But they which have a true and a lively faith in Iesus Christ our onely Saviour, and do put their whole trust and confidence of salvation in him alone, they are the very elect: for to this end are they elected of God, that by the power of the spirit they should beleeve in Christ, and in him obteyne salvation. And let such embrace with thankefull hearts the incomparable goodnes of God towards them, and freely with their mouth make the same knowne vnto others, praysing God.

And although God hath not ordeyned every one vnto salvation, but hath appoynted some vnto eternall destruction, yet there is no accepting of persons with him: as if God did elect and save this or that man for any outward good things, such as are riches, honours, noblenes of birth, cuntry, comely proportion, beauty, excellent knowledge and learning, and other things of the like sort: these things albeit among men they are in great estimation, yet with God they are of no account. For God respecteth and esteemeth the sincerity of the heart, and the innocency of life, (although that as con­cerning the decree of election he respecteth not these [Page 125] neither,) but these outward good things, howsoever they be most pretious, and to be esteemed as the good gifts of God, and his name ought to be praysed for them, yet in the matter of election he setteth nothing by them, for they are not of such worth, as that any for them should be elected vnto eternall life. If they were the cause of election, it would manifestly follow, that everlasting salvation might be attayned by the goods of nature, or by the study and merits of man. Wherefore they which heere make a question of the accepting of persons, do neyther know themselves, nor the iustice of God rightly as they ought to do; and do grievously of­fend herein, because that in this matter they stick not to liken and compare God with lying and deceiveable men, who often times are blinded with the outward hew of things, and are withdrawne from the right way, so that they give their verdit and sentence in the behalfe of vniust causes.

Moreover, they fall into a fallacy full of ignorance, or else of wickednes, for they foyst in fayned and ima­ginary causes in stead of true and necessary causes, as if they should set mouse-doong to sale in stead of pepper. For if those outward good things were the cause why these or these should be chosen, then surely oftentimes the worst should be elected, and the best reiected. For there are many good men found which want those out­ward things, and many times they are wicked which overflow and abound with them. Therefore that ob­iection of the accepting of persons, is not simple, but doth comprehend many evils vnder it, by which Sathan on the one side doth with mayne force push at the glory of God, and on the other side doth openly set himselfe against the salvation of mankind, and laboureth to over­throw and hinder it. For salvation cannot be obteyned, [Page 126] if the true cause of salvation be not vnderstoode and knowne, for nothing can be brought forth by any thing else, but by his owne proper and true cause. But if this obiection should take place, salvation should be trans­ported from the true cause thereof vnto a false cause, and so be in ieoperdy of losing. Moreover, God when he elected vs, did call vs as it were from nothing. For there was no good thing in our nature, which could be acceptable and approved vnto him, therefore of his free goodnes and mercy he decreed to adopt vs for children by election. By all these things it evidently appeareth, and is sufficiently proved, that God hath absolute power and free will in the electing and reprobating of men. For God is bereft of the chiefest part of his honor and glory, vnlesse this authority be granted him over men, to be the only iudge and disposer of life and death eternal.

CHAP. 19.

ELeventhly, this decree of Predestination, is a iust decree. For God in his works is not onely most free, but also in the same is most iust, and vpright. Therefore whatsoever he willeth and doeth, he willeth and doeth iustly. In as much therefore as he hath reprobated some men, and appoynted them to eternall damnation, he hath reprobated, and decreed to condemne them iustly. But that this question may the more cleerely be discus­sed, and the better vnderstoode, we must note two [Page 127] things. First, that God in his nature is iust. Secondly, that over and besides his nature he willeth and doeth nothing in his workes but that which is iust. Moreover, God is so iust in his nature, as that his iustice is not any accidentall quality, which is gotten and attayned by such or such actions, or which sometimes admitteth augmentation, and sometimes diminution, but it is an essentiall propriety in God, which cannot be absent from God, except he cease to be God. So that iustice most properly agreeth vnto God, for he is iust indeede properly, and so iust, that not the least part of iustice can be found to be, which proceedeth and commeth not from Gods iustice. Therefore the creatures have so much iustice and vprightnes, as it pleaseth God to instill and powre into them. So that Gods iustice is the fountayne and welspring of all other iustice. Cer­taynely God in his nature and will is so iust, that no vniust thing can not onely be found in him, but with­all likewise he can endure no iniquity in his creatures. For the will of God is not onely iust continually, but also it is the onely imitable measure and rule of all other righteousnes: and that so, that no other things can be eyther iust or vniust, but those which GOD shall pronounce iust or vniust. Therefore whatsoever he shall iudge vniust, cannot in any wise be iust, and on the contrary, those things which he shall esteeme as iust, no man ought to thinke vniust. Therefore seeing that GOD, both in his nature and in his will is exceeding iust, it followeth that all things which hee willeth and doeth, must needes bee iust. For as every cause doth bring forth his effect, so al­so that effect doth declare of what sort the cause is. For as the essence of the effect proceedeth from the cause, so in like manner the knowledge of the cause [Page 128] is by his effect. For such as the cause was, such also must the effect needes follow, therefore from a iust cause there must needes proceede iust effects: wherefore in that that God hath reprobated many men, and reiected them from his grace, he hath reprobated them, and reiected them iustly. For all the works of God are iust, as the scripture sayth; but reprobation is a worke of God, therefore it must needes be iust. For who would deny that to be in theSpecies. particular kinde, which is in theGenus. ge­nerall? or who would say that the nature of the causes is not in the effects. This iustice or righteousnes of God is altogether incomprehensible, and stretcheth and en­largeth it selfe as farre as the very nature and essence of God doth. Therefore God can deliberate and do many and infinite things, farre above the capacity of man, and that most vprightly, although they seeme to be other­wise in the wisedome of man. Therefore howsoever God from everlasting hath appoynted certayne men to eternall perdition before they were created, or had done any evill; yet for all this he cannot be convinced of any iniustice, because that he hath free power over all things, and a iust will in all things, so that he may iustly do in all his creatures whatsoever he doth or will do. Therefore in that he hath appoynted some men vnto everlasting destruction, hee hath done iustly, for hee is a most free agent. Therefore though he take pity vpon some, and reiect others; though he regenerate some and harden others; though he save some and destroy others, yet these and such like works are the iust works of God, which he may do freely. Is it not lawfull forme, sayth that Lord of the Vineyard in the Parable,Mat. 20.15 to do what I will with mine owne? Therefore those works as they are done of God, are iust and good works: but if the same works, or the like to these should be done of man, [Page 129] they were vniust and great offences, because they would be manifestly repugnant & contrary to the law of God. For the law commandeth that men should love others as themselves, and that they should at all times and by all meanes and dutyes that they can, save and defend them, and not destroy them. So that God gave a law vnto men to love and save others, but he gave not that law to him­selfe, for he may iustly hate them, whom men by the law are commanded to love. Therefore God is iust at all times and in every place, although some things which he willeth and doeth seeme very vniust vnto flesh and the wisedome of man. For what can seeme more vn­righteous or vniust vnto flesh, then to condemne a man vnto eternall destruction before he hath done any evill, when as notwithstanding it is the iust worke of God, which is therefore iust because it is Gods will.

This worke and decree of reprobation, in the iudge­ment of man seemeth contrary to the law, and Christian charity. For the law commandeth, and charity willeth, that there be no hurt done to any man, but good vnto all, but there is no good but hurt done vnto them, which are ordeyned vnto this miserable condition and cursed estate, therefore it is repugnant to charity and contrary to the lawe: I answere, God is not bound nor subiect vnto the lawe; so that he gave that commandement to men only, and not to himselfe. Agayne, the iustice of God is altogether infinite, whose greatnes the shallow­nes of mans capacity cannot conteyne, nor search out, therefore it is not to be measured by the law and rule of civile iustice. For there is no consequence from an infi­nite thing vnto a finite thing, because there is no propor­tion betweene them. Therefore a man in this matter must renounce all naturall reason, and submit himselfe wholy vnto the onely wise God, knowing, that the [Page 130] iustice of God cannot be examined, or comprehended by the shallow conceit of man, nor be measured accor­ding to the rule of civill iustice. Therfore it were extreme madnes, & blasphemous impiety, not to attribute more wisedome & vprightnes vnto God, then man can vnder­stand or imagine. Surely this were to erect and worship a vaine idoll in the steed of God, or rather to deny God himselfe. Moreover, there are certaine particular works of God, which are not to be reduced to the generall rule of equity, as for example, the fact of Abraham, who in his obedience vnto God, would have killed his sonne, and have sacrificed him vnto God; when as notwith­standing the law sayth, Thou shalt not kill. The holy man of God knew, that God was not subiect to the law, but that it was given vnto men onely, so that he did not examine the speciall commaundement (which he had received concerning the sacrificing of his Sonne) ac­cording to the lawe, but simply obeyed the commaun­dement of God, and desired to execute it with a ready and good will.

By this example we are taught, first, that God some­times doth decree somewhat in his secret will, which he prescribeth not in his lawe. Secondly, that we must obey this his secret will when God commaundeth, though the lawe after a sort commaund the contrary, otherwise the will of God revealed in his word is the onely continuall rule of good life. So, there may be some worke which God doth not therefore will be­cause it is iust, but it is therefore iust because he willeth it, and thinketh it good. Furthermore, although of two men, of which neyther had done any thing, he hath predestinated the one vnto life, & the other vnto death, and that before the foundation of the world, yet this predestination is no lesse iust, then if both had bin crea­ted, [Page 131] and committed many great offences. But it apeareth manifestly, that reprobation was decreed before all time, and not ordeined in time, both from the nature of God, and also by the holy scripture. From the nature of God it appeareth, because God doth nothing with a new will, but all things by his everlasting will: whatsoever there­fore God doth in time, that did he determine to do be­fore all time; otherwise there should manifest change be found in him, if he should do the least thing in time, which he did not determine to do, before time from everlasting. By the scripture it is evident, because that every where, as well in the doctrine of reprobation as election it reduceth vs vnto the eternall counsell of God, that men might certaynely be perswaded, that nothing happeneth vnto them in this life, which was not ordeyned and decreed for them by God from everlasting. So that, that happeneth to them in time, which God hath fore-ordeyned before time. More­over, although the reprobates be reiected from this mercy of salvation by the iust and eternall iudgement of God; yet they are not condemned but for their owne sinnes and misdeeds, by which they deserve, and pull vpon their owne heads the iust wrath of God, and eter­nall destruction. Therefore, although they are not re­probated & reiected for any infidelity or wicked deeds foreseene, but because God hath so willed it and decreed it iustly, yet they shall not be condemned but for their owne vngodlines. To conclude: as there is no merit fore­going in election, so also is there no desert foregoing in reprobation, but both do proceede and flowe from the good pleasure of God. Now heere remayneth to be shewed briefly, for what causes the reprobates are sub­iect and liable vnto iust condemnation. The first cause of their destruction, is the corruption of their nature: this is [Page 132] so great, that it is fully sufficient for to condemne them iustly, as we may see in the death and condemnation of infants and little children that are reprobated, who although they be polluted with fewe or none actuall sinnes, yet for the originall corruption of their nature they are thrust hedlong into everlasting destruction. Therefore this corruption of nature is the first and me­ritorious cause of damnation. Agayne, God vouchsa­feth not to bestow vpon them the mercy of regenera­tion, but leaveth them by his iust iudgement in their former depravation of nature. Neyther can God be ac­cused or charged with iniury, because he doth not re­forme nor better them; for God doth not owe them so much, because he hath not promised it vnto them, and therefore is not bound to perfourme it. And as for the promises, although by the publike ministery of the Church they be pronounced vnto all that heare in ge­nerall, yet indeed and effectually they do properly per­tayne and belong vnto the elect only: for whatsoever God hath promised in the Gospell, and in the matter of salvation, they onely obteyne and enioy. Agayne, the promises do not declare what God hath decreed and de­termined concerning every one, but do shew how he is affected towards them that beleeve, therefore they be­long to none but to the beleevers, so that God oweth nothing to the reprobates, but deserved wrath, and iust indignation. Therefore in that he doth not call them, nor draw them to Christ, nor iustify them in him, nor create faith in them, it is for this cause, because he hath not chosen them, so that when the cause is denyed them, the effects must needs be denyed them also. For to whomesoever he vouchsafeth not election, he also de­nyeth those blessings and benefits, which are the effects of election.

[Page 133]These being by the iust iudgement of God thus left to themselves, are hardned daily more & more, so that they feare not to commit great & detestable sinnes and iniqui­ties, neither stand in awe of Gods vengeance, but nuzsle themselves in their sinnes with delight and love, and commit sinnes willingly, and that so proudly and se­curely, as if God the avenger of wickednes did winke at them, and would take no account of them for their lives passed. These God doth not only reiect and repell from all saving grace, and all the effects thereof, but also in his iust iudgement doth deliver thē over being so reiected, partly vnto Sathan, & partly to their own concupiscēces and desires. So that they follow not so much the swinge of their owne corrupt nature, as the perswasion and temptation of the Devill, by which they are carryed hedlong into all filthines and lust of sinne,2. Tim. 3.13. Apoc. 22.11 and are so be­sotted with the custome of sinning, that being blinded with it, they wax dayly worse and worse. This harde­ning and delight in sinne, is opposed as contrary vnto true faith and saving repentance; and this inborne cor­ruption is with actuall sinnes, as it were with fewell, aug­mented and increased. Therefore the wicked being left to the corruption of their nature, and hardned by the enticements of sinne, can do nothing else but sinne. So that these are those vessels which Saint Paule to Timothy sayth,2. Epist. 2.20. were made and appoynted to shame and disho­nour. So the reprobates by filthy and odious meanes, are brought to everlasting shame and dishonour. For, for the most part, the ends are iudged of by the meanes, and the meanes by the ends. Therefore although the re­probates do commit sinne, the affection and indevor of their whole nature tending hastily vnto evill, yet not­withstanding by sinning freely and of their owne ac­cord, they do accomplish those things which God will [Page 134] have done by them, that by them they might iustly be condemned according to Gods purpose from everla­sting. For in their open misdemeanures God executeth his hidden and secret iudgements, as in all the actions of each man els. So that those sinnes which the wicked commit, are the secondary causes, by which they dis­cend as by certayne steps into everlasting perdition.

Therefore the reprobates, although from everlasting they be ordeined vnto damnation, yet they cannot iustly murmur against God, nor excuse or defend themselves, because they themselves are the cause of their owne damnation: therefore they are forced to acknowledge their owne guiltines whether they will or no, and that the iudgement of their condemnation is iust. But God is not therefore the author and causer of their perverse­nes, because that he doth not correct them and amend them. For before that they be forsaken and hardned by God in their wickednes, the roote & welspring of their corruption abideth and sticketh fast within themselves, and in their owne nature, which they procured vnto themselves by their wilfull falling away from God, in the loynes of Adam. But it is Sathan which doth excite and stirre vp in them evill thoughts and wicked desires, and doth hurry them and incense them as his owne bond-slaves, at his pleasure, into all manner of wickednes whatsoever: and doth take from them all sence and fee­ling of their misery, that they might consume and pe­rish in it. Hence is it, that they contemne and scoffe at the iudgements of God against sinne, and extenuate their sinnes as much as they can. So that it is no mer­vayle though they perish in their evils, because they know not the causes of their evill, neyther feele nor consider with themselves the greatnes of them: yea, they are so farre off from seeking to the phisition for [Page 135] remedy against it, as that they refuse it being offered. Moreover, the reprobates by their free and voluntary will (which is the onely cause and originall of all actuall sinnes) do choose the things that are evill, and pursue them with a most eger desire, and so are carryed from sinne into sinne, and dayly even to theyr dying day do adde and heape sinne vpon sinne, vntill they fall into everlasting destrucction, vnto the which by such meanes they were ordeyned. By these things it most evidently appeareth, that the cause of sinne ought not be layd vpon God, but to be acknowledged in them which have offended. And although God for a while do seeme to winke with his eyes as it were closed vp, at their great and detestable wickednes, yet that tempo­rall forbearing of their wickednes is not the forgiving and pardoning them for ever: but God, for his infinite goodnes sake doth favour them many times in this life, and dealeth gently with them,Rom. 2.4. that so he might allure them vnto repentance; but they for the hardnes of their hearts come not vnto this vndeserved mercy, therefore he commeth vnto them at the length with deserved punishment.

These sinnes and evill deedes which the reprobates commit, do necessarily follow their reprobation, but they are not the causes of it. But the reprobates do bring forth them of themselves, and are properly the cause of them: and that in time, when as they were reprobated of God before time: therefore their condemnation is properly the wages of their sinnes, and the peculiar fruite of their evill deed: So the wicked themselves are the first & true cause of their own destruction: but God is a iust iudge, which taketh from them nothing which was theirs, but rewardeth & payeth vnto thē that which they by their enterprises & actions have deserved. There­fore [Page 136] when he condemneth them he doth them no in­iury, but doth make and pronounce vpon them the sen­tence of their deserved condemnation even for their owne facts.Math. 25.43.44. So that such reward shall be rendred them before the iudgement seate of Christ, as their labour hath beene heere, and such wages shall be payd them there, as their deserts have beene heere. So, two bein­nings or causes do go before the condemnation of the wicked, to wit, the iust decree of God, and their owne corruption and impiety: Gods decree is the cause far­thest removed, which hath iustly ordeyned, and wisely disposed this their condemnation: their owne corrup­tion is the neerest cause, which is still in operation, and by that operation deserveth condemnation. Moreover, as often as two causes do concurre to one effect, then the effect taketh his nature and name of the neerer cause. Therefore the iudgement of the effect ought to pro­ceede and be taken from that. Now, where there is stiffe-necked incredulity, and a wicked life seene, reple­nished and overwhelmed with sundry sinnes and ini­quities, continually as long as life doth last, there do the tokens of reprobation appeare. Yet notwithstanding sometimes some are converted vnto God at the last gaspe of death, and attayne salvation, which through their whole life long have lived dishonestly & leawdly: in such God doth manifest his incredible mercy, and doth indeede shew more cleerely then the Sunne at mid-day, that life eternall is by all meanes his owne meere gift and benefite. So that God teacheth vs in them, that we should hope well of every one, as long as they live heere; but to denounce the sentence of damnation vpon this or that man, for such or such mis­deedes, is a thing very rash, and much dissonant from charity.

CHAP. 20.

THis most iust and horrible condemnation of the wicked, maketh for the best, and is very profitable for the Elect and the godly. For they being affrighted by the hurt and example of others, are thereby more humbled in spirite, and the more mooved and stirred vp to the better acknowledgement, and more earnest desire of Gods grace and mercy. Agayne, that they may learne the more diligently and studiously to hate and es­chew sinne, which hath procured so great dammage, and such fearefull condemnation vnto others, and heartily to abhorre it. And on the contrary, that they may frame and apply theyr whole studies and endevours to this, namely, to the care of conforming themselves, their life and manners, according to the will of God in all things: that there may bee betweene their God and them, one and the same will, and one and the same vnwillingnesse in all thinges, as there is wont to be betweene mutual and faythfull friendes. So that no evill can bee so great, so noysome or hurtfull, but God knoweth how to order and direct it vnto the edifying and Salvation of his cho­sen: whereby every man may easily perceyve with what tender affection God loveth his Children, when as out of deadly poyson, he produceth instruction and whole­some medicine for them. Let them therefore with fer­vent prayers, give great thankes to God, their so good and mercifull Father, in that he hath vouchsafed to save them from eternall death and confusion, and to elect [Page 138] them vnto everlasting Salvation and Glory, before o­thers whom they excelled neyther by nature nor byrth, nor were in the least respect better then they.

From hence it clearely appeareth, and is without all controversie true, that the reprobates and such as shall be condemned, have not onely any iust cause for which they should murmure agaynst God, and frette at his so severe iudgement; but farre contrariwise they are bound to prayse and thanke God for his benefites receyved: partly, because they were by him created men: partly, because hee hath forborne them here a long time,Rom. 2.4. with much patience, and long suffering, and hath bestowed sundry and great benefites vpon them, filling them, and refreshing their hearts with meat and drinke:Actes 14.17. partly, be­cause he hath beautified & adorned many of them with notable and excellent giftes; whilest he hath made some excellent in the knowledge of narurall things; some he hath not debarred from the knowledge of his word, but hath wrought in them a certayne consent vnto religion, and begotten in them some shew of fayth: as appeareth in Iudas the traytor; and in Balaam, and in many others, of whom Christ speaketh in Saint Matthew. Cap. 7.22. But when these doe wickedly abuse those benefites and spirituall giftes, they do turne to them to their greater damnation. Therefore by how much they have receyved from God the greater benefites and more excellent giftes, by so much the more grievous iudgement and more bitter pu­nishment doe they by their owne default deserve, and plucke vpon their owne heads. Further likewise, the lon­ger that their life lasteth here, the greater curse is there prepared for them. But in that hee forbore them here so long, and bestowed on them so many good turnes, it is his incredible goodnesse, and admirable clemency. And in condemning of them, on the one side he sheweth his [Page 139] iustice, and on the other side he setteth forth his power: his iustice, in that he hth condemned them for sinne, which his holy Nature and Will cannot suffer vnpuni­shed: and his power in this, that hee could impose and inflict vpon them everlasting punishment and most ex­quisite torments. Lastly, the reprobates, while they are in this life, doe hate God their Creator, cast away, and make no account of his worde and grace, and doe de­ryde and mocke at the whole religion and worship of his divine Maiestie: and so honour and love not God, but the divell rather. Agayne, many times they doe most cruelly persecute the religious worshippers of God, which professe and embrace his holy Gospell, that so they might satisfie their hatred they beare agaynst God; and doe molest and kill them with most exquisite torments. So that they are the cause of many troubles vnto the godly in this life, and incense and arme the ha­tred and power of the whole world against them: all which thinges notwithstanding, God for his vnspeake­able goodnesse and love sake towards the Elect, doth so guide and direct, that by them theyr fayth is the more e­dified, and theyr Salvation furthered. For all things both externall and internall must needes turne and worke to­gether for the best, to them which have the most migh­tie God for theyr Father. For although that godly men be predestinated by God, and elected vnto the heavenly Glory through Christ from everlasting: yet they can come vnto that glory by no other way, but by the bitter crosse, and sundrie troubles and afflictions of this life.2. Tim. 3.2 [...] Psal. 34.20 For although that GOD doe love them with his most tender love that surmounteth all things: yet such a lotte and condition is assigned and appointed vnto them in this life, that an heavie and a continuall crosse is ioyned as an vnseparable companion vnto that his [Page 140] more then fatherly love. For God loveth his children, not with a pleasing, but with a severe love; so that hee chasteneth them sharpely here for their great profit, that they might be made partakers of his holinesse. But this is their onely hope and most strong consolation, that the fatherly will of God, for the verifyng and performance of their Salvation, is more strong then an vnbatterable wall of brasse.

This reprobation ought to be preached abroad as wel as Election; because that this is a great part of the holy Scriptures, which are to be propounded wholy, and not piece meale.Rom 9.18. So Saint Paul flatly and freely affirmeth, that God hardeneth who he will. So the same Paul af­firmeth,2. Tim. 2.20. that in a great house there are some vessels for dishonour. So the same Paul sayth, that Pharaoh was rai­sed vp and appoynted for this,Rom. 9.21. that God might shew his power in him.Rom. 9.12. So also he affirmeth, that Esau was repro­bated of God,Rom. 9.11. before hee had done any evill. So also Christ himselfe denyeth,Iohn. 10.26. that the vnbeleeving Iewes are any of his stocke.Matth. 22.11. So likewise he affirmeth in Matthew, that to them which are without, it is not given to vnder­stand the mysteries of the kingdome of heaven. So also in the same Gospel of Saint Matthew, Cap. 13.19. hee doth by sure signes and infallible tokens discerne and make a diffe­rence betweene the elect and the reprobates, and there calleth the Elect, the wheate of God; and the reprobate the tares of the Divell. These and the like sayings and testimonies of Scriptures doe teach vs, that the doctrine of reprobation ought publikely to be propounded and preached, and that for these causes. First, that the Elect might so much the more certainely and surely repose themselves in the free mercy of God, and might so much the more strongly be confirmed. Secondly, the Electi­on might be so much the more made knowne and ma­nifest. [Page 141] For contraries being set one against an other, and compared together, are made the more apparant and fa­miliar vnto vs: as also that men may knowe that this world is so governed by the providence of God, that no­thing else can happen vnto men, but that which was fore-ordayned and appointed for them, by God, before the world was made. Lastly, this doctrine is to be vrged, that the Elect might so much the more carefully eschew and avoyd sinne, and exercise themselves in all the study of godlinesse; and also that the reprobates may knowe, what and what manner of things shall fall to theyr share, and what they have deserved by theyr sinnes and wic­kednesse. So that this doctrine is very profitable and ne­cessary on both sides. Therefore it ought dayly and dili­gently to be propounded and preached both to the god­ly and to the wicked. Therefore let all religious and godly Ministers of the word of God, apply themselves to this, namely, to preach this Decree of God publike­ly in the Church, as the Scripture commandeth; and let them not esteeme nor care for the Popes censures and curses, which are like lightning, breaking forth without any naturall cause appearing, and not to be feared. But the Papists with theyr conventicles cry out, that this is an horrible opinion, and not to be tollerated in the Church: and this they do very craftily. For they see, that by this doctrine, that fable which they have dispersed concer­ning free will, and many other trifles, which they chaunt out in theyr Synagogues, with bigge words and lofty sentences, will altogether vanish and fall to the ground. Therefore they goe about to wound and stabbe the do­ctrine of the Apostles and of Christ, concerning repro­bation, through the sides of the Ministers. Others pre­tend a shadow of desperation, and that this doctrine should not be preached, lest men should bee cast downe [Page 142] and fall into desperation. This danger is not so much to be feared, but that the Ministers may pronounce all those things which God hath revealed in his holy word. I doe confesse indeed, that they must speake wisely of re­probation vnto the people; and I thinke also, that a wa­ry Caveate should be vsed in the preaching thereof, lest a good cause and a profitable doctrine, by evill dealing and preposterous handling, should be spoyled and made vnprofitable. And yet so, that nothing which the holy Ghost hath delivered in the Scripture, concerning that matter, should bee omitted by silence. Let the whole world goe to wracke, rather then that any thing should be diminished from the trueth of God. Let the Mini­sters therefore, faythfully and diligently handle that do­ctrine, and commit the event vnto God: and let them know, that the Papistes or others, cannot, nor ought not to forbid those things, which God will have opened be­fore the whole world. For, are they the masters and tea­chers of God that they ought to teach, and prescribe vn­to him what ought to be preached?

CHAP. 21.

TWelfthly, this Decree of Predestination, is a sure and certayne Decree: because that with God there is a certayne and set number as well of the reprobate, as of the Elect, so that the number both of the one and of [Page 143] the other can neyther encrease nor bee diminished. For the state and condition of the one and of the other, is an vnchangeable order, so that the reprobates cannot be elected and saved, nor the Elect cannot bee reprobated and condemned. Otherwise, Gods Decree concerning the one and the other, could not be constant: and fayth it selfe wanting a sure ground-worke, should bee wave­ring in continuall suspence, and should no where have any certayne proppe, whereon safely to relye: and so should become rather an vnconstant and wavering opi­nion, then a setled and steadfast fayth. Therefore, as his Fatherly good pleasure of Election is vnchangeable, so also is his severe Decree of reprobation.Mat. 25.46 So that the E­lect shall goe forth into everlasting Life and ioy, and the reprobates shall goe into everlasting death and tor­ment. Now the Scripture playnely teacheth, that there is a certayne number of the Elect.Iohn 10.14, 17. Christ himselfe in Saint Iohn expressely and plainely affirmeth, that hee knoweth his sheepe, that is, his Elect, and that none is able to take them out of his hand: If Christ (as he sayth) knowe his Sheepe, therefore every one by himselfe is knowne of him. So that with him there is a certayne number of them: for if the number of them were vn­certayne, he could not be able directly to know them. For of a thing vncertaine, none can have certayne know­ledge. So also Saint Paul sayth, that the foundation of God standeth sure, and hath this seale,2. Tim 2.19 The Lord knoweth them that are his. God also hath numbred all the haires of the heads of his children, how much more therefore doth he know how many are his? Furthermore, God knew all and every thing before they were created, and nothing is able to escape or be hidde from his infinite Wisedome. How therefore should he not discerne and know all his Elect & chosen in generall, and every one in [Page 144] particular, whom he loveth and tendereth with singular care above all thinges: Surely, if hee should not knowe them every one in particular, he could have no great care of them, and so they should of necessity perish: but they shall never perish, therefore they are knowne of him, and preserved vnto Salvation.

Moreover, the Scripture manifestly teacheth, that there is a set number of the reprobates.Mat. 25.32 For Christ shall separate them from the Elect, and condemne them in the last & great iudgement of the whole world. There­fore he knoweth severally and distinctly who they are, otherwise hee could not separate them from the Elect, vnlesse they were knowne to him by their particular per­sons severally, every one by himselfe. And further, God which numbreth and knoweth the starres of the Skie, the sand of the Sea, and all things that are contayned in heaven and in earth, from the least vnto the greatest, and from the greatest vnto the least, knoweth them also. For he that knoweth greater and infinite things; cannot bee ignorant of the lesser and finite things. And for a man to thinke or say, that there is not a set number of the E­lect and Reprobate, that were to deny God, and to thinke that there is no God. For there is nothing more agreeable or proper vnto God, then to discerne and know all things in generall, and every thing in particular, farre more playnely and distinctly, then wee can know those things that lie open vnder our eyes. And there­fore, if any things, though never so little, should be ex­empt from the knowledge of God, his wisedome and providence should not be infinite, (which ought to ex­tend it selfe, as well above all things, as through all things) and so God should not be God; whose know­ledge were straightened vnto a fewe things and particu­lar, and not enlarged vnto all things and vniversall.

[Page 145]Also, here is further to be noted briefely and by the way, that there are many more reprobated then elected. This may first by most manifest testimonies of Scrip­ture, and then by dayly experience be truely verified and declared. Christ himselfe playnely affirmeth and pro­nounceth in Saint Matthew, that many are called,Mat. 22.14 but few are chosen.Luke 12.32 For this cause also in Saint Luke Christ calleth the number of the Elect, a little flocke: Also the Parable of the seede in Saint Matthew, Mat. 13.4. doth in evident and expresse words explane and set forth this, when as onely the fourth part of men are capable of the heavenly and spirituall seede, and bring forth fruite. And the rest eyther doe not receyve that spirituall seede,Mat. 13.19 or else suffer it not to growe, but set theyr studies and desires vpon things below, which shall perish; so that they neglect and and contemne the treasure of eternall Life. By this Si­militude, Christ himselfe declareth, who are elect, and who reprobate: the Elect are compared to the good and fruitfull ground, and bring forth fruite, eyther more or lesse, according to the measure of the grace that is be­stowed vpon them. But the reprobate are compared ey­ther to barren and stony ground, or to thornes, which doe choke the heavenly seed by one meanes or an other, and bring forth no fruite. So that in Gods iust iudge­ment, they are left in the corruption of nature, and are not renewed: therefore they are reprobates and shall be condemned. And although that there are more repro­bated then elected, yet the number of the Elect is so great, that it contayneth infinite millions of men, so that with Moses they are compared vnto the starres of the skie, and the sands of the Sea.

Agayne, dayly experience teacheth vs, that the num­ber of the reprobate, is greater then the number of the e­lect. For how many and how great kingdomes and re­gions [Page 146] are there, where the blessed Gospel of the Sonne of God was never preached, nor heard of? For none can attayne true Fayth and Salvation in Christ, without the word of God preached or taught. For faith, sayth the Scripture,Rom. 10.17 commeth of hearing, and hearing by the word of God. They therefore which neyther have not heare the word of God, cannot attayne vnto fayth, and so to Salvation. And to dreame of some secret inspira­tion, without the ministery of the worde, is an hare­braind conceyt, which needeth no confuting. For al­though God bee not tyed vnto the outward word, and that an extraordinary way may bring men vnto fayth, yet he hath so tyed vs vnto the word, that without it in this matter we cannot iudge any thing. Therefore, how many millions of men, as well yong as old, have depar­ted out of this life, before they have heard any thing at all concerning Christ and his Gospel? Such ought ra­ther to be left vnto the iudgement of God, then to bee iudged by the censures of men. For it is evident, that Salvation commeth from nothing els, but from fayth; and faith proceedeth from nothing,Tit. 1.1. Iohn 17.3. but from a true and sincere knowledge of God & of Christ. And this true knowledge of God and of Christ cannot bee had el e­where, but from the Gospel onely. Therefore how can they obtayne fayth and Salvation, which have neyther heard nor read the Gospel? But seeing this kind of men is one of the foure secret mysteries of God, which man ought not to search out and determine, (as Augustine elsewhere speaketh:) we must leave them to God, and must hope that for his great Mercy sake, if they bee not converted to day, they may bee to morrow converted. Concerning false christians, which are mingled among the true ones, as tares amongst the good corne, I say no­thing in this place: That Similitude of the seede and of [Page 147] the Sower in Saynt Matthew, doth playnely show,Matt. 13.3.4. that there are many of them; For we are taught by that Si­militude, that all are not true Christians before God, which heare Gods word, and professe themselves to be such: for because that many bragge and boast of the shew and title of godlinesse, whose heart notwithstan­ding is most farre from it. Therefore our fayth will bee shaken and waver, except wee remember, that many of them are false brethren, which speake and boast of the name of Christ. Let not their falling away, which surely will come, overthrow our fayth and bring it to ruine.

CHAP. 22.

ANd in as much as there are more condemned then saved, it may from hence easily be gathered, how great the wrath of God is against rebellious and vnre­pentant persons: which being oftentimes admonished by the word of God, or endued with other good bene­fites, or afflicted with such or such calamities, yet repent not, nor cease from sinne. Agayne, by how much the greater and more severe the wrath of God is against the rebellious & stiffe-necked, by so much the greater and more notable is his Love and Mercie towardes the [Page 148] penitent, and such as cease from evill. So that the fewer they are, the dearer they are vnto God; for rare thinges are vsually more fervently beloved, and more carefully tendered. This scarcity of the Elect, and multitude of the reprobates, ought to trouble no man, nor weaken any mans fayth: neyther is the grace and mercy of God for that to be thought straitned into a narrow roome: and Christians ought not to despayre for this cause, but to be in the better hope. For where the Gospel of Christ is preached and taught, and the holy Ghost made pow­erfull by it, there God hath his Elect. Therefore all they which embrace the Gospel of Christ, and by a true faith put theyr whole trust and confidence of the obtayning of Salvation, in the sole mercy of God, and in the one­ly Sacrifice of Christ; and are not strangers from the holy Spirite, but doe bewayle theyr sinne, and have an hearty desire and care to profite in true faith and amend­ment of life; they may surely perswade themselves, that they are elected from everlasting, and that they shall ne­ver perish. For the Scripture doth every where reduce men vnto Christ, and to true fayth in him, that men might confirme themselves concerning their Election; and pronouncerh such blessed. And Christ himselfe in Saynt Iohn sayth, that God so loved the worlde, that he gaue his onely begotten Sonne, Chap. 3.16. that whosoever beleeveth in him, should not perish, but have everlasting life. Christ here, doth not restrayne fayth vnto those onely, which were then present and beleeved in him: but enlargeth it vnto all the Elect in generall, which have beleeved in him from the beglnning of the worlde, and shall beleeve in him vnto the ende of the worlde. This hee evidently sheweth and expresseth by this word, (world) by which he comprehendeth and poynteth out the Elect and cho­sen onely of all ages, which have beene, and which are [Page 149] now, and ever shall be, vnto the ende of the world, di­spersed through all the Coastes and Countries of the world. And so Christ figuratively putteth the whole for the most chiefe and most excellent part. But Christ therefore calleth his Elect, the world; because that in theyr nature they are corrupted, and in theyr will stran­gers from God, and in theyr desires and studies onely bent and fixed vnto thinges of the worlde, and not to things that are above and spirituall. And so Christ doth highly extolle and commend the love of God in loving them, and doth condemne, and throw downe to hell theyr workes and merites. So that by the name of the worlde, he doth signifie the Elect onely; which alone he so loved, that he gave his onely begotten Sonne for them: but hee did not meane the reprobates by that name: for hee vouchsafeth not them so much love, as to give his Sonne for them: for so they also should bee saved, (which cannot bee.) Indeed hee loveth them with a temporall love, as to create them, to preserve them, and to enrich and endue them with many bene­fites, which ende with this life. But he loveth them not with his everlasting and free Election. And Christ will have vs instructed here, that the gift of heavenly vnder­standing and saving fayth, is not onely a certayne and al­together an vnfallible token of the grace of God,Act. 13.48 but al­so that it is not common to the reprobate, but proper and peculiar vnto the Elect onely. Therefore faith is cal­led by S. Paul to Titus, the fayth of the Elect.Tit. 1.1.

Seeing therefore, that fayth is given onely vnto the Elect, and that the greater part of men refuse the pure doctrine of Christ and of fayth, and lend theyr eares vn­to fables; the multitude of the reprobate ought not to make the fayth of the Elect vnconstant or wavering: be­cause that theyr incredulity and stubburnesse, doth not [Page 150] derogate any thing from the doctrine of the Gospel and Christian faith. Certainely it is no marvell, that the whole world, from the East vnto the West, and through all other coasts thereof, is so replenished and over-flowed with such grosse errours, and so many corruptions and disorders; and that the wholesome and blessed Gospel of the Sonne of God, is of so many, and such great ones despised, scorned and hated: seeing that faith is so rare a gift:Cap. 2 3. for that, as S. Paul sayth to the Thessalonians, is not of all men. Therefore although the multitude of the Infidels do goe about to put to the worse, and to scat­ter this small company of the godly; yet because this relyeth vpon the faithfulnesse and power of God, it shal never be vanquished; and that multitude shall never ob­tayne that, which with great and continuall contention it coveteth to obtayne. Forasmuch therefore, as fayth of the Gospel, and sure trust in Christ, are two most true arguments and tokens of everlasting Election and Sal­vation: let all Christians which professe the Gospel of God, and doe beleeve in Christ, beleeve and bee resol­ved of this, as of a most sure and certayne thing, that they are elected of theyr mercifull God from everla­sting: and let them vncessantly beseech God with fer­vent prayer, that theyr fayth by dayly addition and en­crease may be augmented and strengthened:Phil. 1.6. For fayth, and the encrease of it, is promised of God, and he will beginne and perfect both: so that hee which beleeveth not to day; or wavereth in doubt, may beleeve to mor­row, and have a more settled hope. For every one ought, from the great goodnesse of God, to conceyve and entertayne great hope also. And let not a man doubt or distrust of free mercy and eternall election, for these or these slippes or falles. For the examples of all Ages, and the lives of the most holy men doe openly [Page 151] enough declare, that man as long as hee is in this transi­torie life, is frayle and subiect to falling; but the grace of God standeth and remayneth sure and never fay­leth. So that he sustayneth those that fall,Psal. 145.14. and lifteth vp those that be downe. But more signes, whereby a man may more surely know and be perswaded that hee is e­lected, shall be produced hereafter, in the Tract of glo­rification, and these things here spoken, shall be then fur­ther enlarged.

THese things I thought good to speake of the Pro­prieties, which are vnder the doctrine of Election, and ought to bee considered with this minde and pur­pose, that so great a thing, in which the whole matter of Salvation consisteth, might the more playnely and fami­liarly be conceyved and vnderstood in this particular di­stinction. For in the generall handling of any thing, there is indeede some light and knowledge, but in the particular doctrine, where the whole is divided into his partes, and the partes are handled orderly one by one, there appeareth and is conceyved much more light and perspicuity. So that in these Proprieties, a man may most safely build vp, and soundly confirme his fayth and sal­vation, as in the most infallible principles of Christian religion. For these Proprieties are such, both in effect and second act, and also in their nature, as in the first act. Therefore each of them as causes, have their vertue and effectes following them; so that the effects with the Pro­prieties, and the Proprieties with the effects, have a con­tinuall agreement, and an vnseparable relation. Such therefore as the Proprieties are in themselves, such things likewise do they effect and bring forth in the elect. So that as Election it selfe is eternall and free, in like sort the gifts and graces which do spring & redound vnto the [Page 152] Elect, out of it, as out of an heavenly Fountayne, must needes be eternall also; by which they are changed and refourmed vnto the Image of God, from glory to glo­ry, vntill they come to life everlasting, and into that bles­sed and heavenly world to come.

CHAP. 23.

FVrthermore, that every man may the more safely ex­ercise himselfe in this doctrine of Predestination, and profite soundly in it, these foure heads must alwayes be knowne and considered. First, that eternall and free E­lection in Christ, be accounted to be the onely ground­worke of all Salvation: and that so, that not the least part of Salvation be sought elsewhere, then from that one doctrine of Predestination: which, if it should be sought elsewhere, the true & naturall meaning of the Scripture in many places will not onely be missed, and the consci­ence out of quiet, and tormented, being vexed as well with continuall feare, as doubting; but also Salvation it selfe will bee hazarded. But seeing that I have spoken more fully of this matter in the Chapters fore-going, and that this doctrine is confirmed by testimonies of [Page 153] Scripture, I thinke there neede no more to be spoken of it in this place.

Secondly, that concerning God he conceive nothing but a most sure and strong hope of his salvation, and be most certainely perswaded in himselfe, that he is one of the number of the elect; and let no sinnes, or continuall slippes weaken his faith, or discourage his hope concer­ning his election. For oftentimes many are of the num­ber of the elect, which live a very bad life, and yet by the goodnes of God are brought to repentance, through whose patience they are not taken out of this life in the very committing of their wickednes, that it might be made knowne vnto them and their fellow heyres, out of how great a mischiefe the grace of God can deliver them, as Augustine speaketh. Moreover,Tom. 7. Colum. 170 Rom. 8. although the holy spirit do governe the children of God, yet many times it suffereth them to fall into great sinnes, that they might be more and more humbled, and being so hum­bled, they might repent the more hartily, and have a fellow feeling of others that fall; and yet afterwards he bringeth them againe into the right way to salvation by true repentance: and if a man beleeve not that he is of the number of the elect, he shall surely do great iniury against God; as if he would mock any man, or call any man vnto Christ in vayne. Agayne, although many more be ordeyned vnto destruction then to salvation, yet that ought not to move or trouble any man, because that the Scripture doth no where say, that this or that man in particular is a reprobate; therefore let not this or that man thinke himselfe of the number of the repro­bates, which if he shall do, and beleeve that he is a repro­bate he is iniurious against God, and envious of his own salvation: but let him much diligently betake himselfe vnto continuall prayer, and give himselfe to [Page 154] the reading of the Gospell, and exercise his faith in Christ by the study of holynes, and say with the A­postle,Luke. 17.5. Lord increase my faith: and then in the end he shall truly feele in his soule more and more that he is of the number of the elect. Furthermore, let no man pre­suppose that he is hated or detested of God, by reason of any afflictions, how great or how lasting soever they be. For God is then most ready to bestow life everla­sting, when he sheweth himselfe to be contraryly min­ded, as Augustine else-where well observeth. So that whē he afflicteth Christians with these or those troubls, he doth either chastice their sinnes, or else they are ex­ercised in a spirituall tryall: and such are proposed vn­to others as valiant and worthy captaynes, eyther for their willing obedience, or else for their invincible pa­tience and strength: and they being striken with these afflictions as with Gods rod, are reduced vnto a more sober cariage, and right-course of life. So the fatherly love of God striveth with the perverse wickednes of man, vntill at the last it softneth it, and maketh it bet­ter. And so S. Augustine rightly witnesseth elsewhere: The common crosse and calamity of the godly is not a sentence to punish, but an affliction to heale, therefore he often punisheth his children to drive them to repen­tance, and draw them to himselfe. Hether apperteineth that of S. Austine, which sayth elsewhere. The afflictions that oppresse vs compell vs to go to God. To this also belongeth that of the Prophet Amos, Amos. 4.9. who sayth, I have smitten you with blasting and mildew, your great gardens and your Vineyards, and your figge-trees, and your olive-trees did the palmer-worme devoure, yet have ye not retur­ned vnto me, sayth the Lord. By these things therefore it appeareth, that God afflicteth his children, that he might amend them; and he amendeth them for this [Page 155] cause, to save them. Therefore let all the godly, not onely submit both their hands, but also their whole body and soule vnder his rod, especially seeing that the afflictions that are sent vnto them are as Gods hammers, by which as vpon an anvile they are fourmed and made fit for his kingdome and celestiall glory. Seeing then that afflicti­ons are as spirituall chariots to carry men into heaven, they do minister much better matter to trust wel in God, then any matter at all to despaire, so that they are to be accounted the medicines of our sinnes and the remedies of our falls. Againe, out of them the godly learne, that God doth not grant nor promise vnto his childrē a free­dom from punishment, but that he only promiseth them a fatherly moderation in their punishments, that he will not execute vengeance on them in the highest degree. So that betweene this great gentlenes of God, which o­therwise might be some alurement vnto sinne, and his extreame rigor which would cast men hedlong into de­struction, this midle chasticement of his is put as whole­some temperature. So also must we iudge of the inward temptations, with which as often as God doth prick and vrge his children, so often doth he try their faith, & prove their patience, and stirre them vp vnto earnest prayer. Therefore God will have his children to live heere vn­der a continuall crosse, both that being convicted of theyr owne infirmitie they might be humbled, and that beeing humbled, they might learne to seeke strength and helpe from God; (for if things went al­wayes well with them according vnto theyr owne minde, they woulde not acknowledge theyr owne weakenes, nor thinke that they stand in neede of Gods helpe) and also that the stubbornes of the flesh might dayly more and more bee subdued, and brought vnder, by the remedie of the crosse. And lastly, [Page 156] that they might be withdrawne from the desires of the world, and the concupiscences of the flesh, and be inci­ted to the meditation and search of heavenly things, knowing that their felicity consisteth not in the things of this world. By this it may be playnely gathered, that the afflictions of the godly are vnto them as it were spi­rituall provokements to call vpon God, and most whole­some remedy and medicine for their sinnes. In which respect, those things which men thinke many times to be noysome evils vnto them, are most profitable furthe­rances of their salvation. Therefore the afflictions which are sent of God vnto his children, are to be accounted and esteemed in steed of a great blessing, because that in them Gods more then fatherly goodnes is seene, be­cause when his children refuse to come vnto him being called by the loving voyce of the Gospell, then he ceaseth not to seeke them vp, but draweth them vnto him with his rod, as it were against their wills, otherwise they would consume away, and perish in their miseries. From whence may be noted againe that our mercifull God is more desirous to save miserable sinners, then they are to be saved by him, otherwise he would not so carefully sometimes by this and sometimes by that meanes seeke their salvation. So that when God doth visit his children with these or those afflictions, he doth then give them an inward taste of his fatherly good will towards them, and so chastiseth them with his left hand, and refresheth and susteyneth them with his right hand. Thus in their com­mon miseries they have a lively sence and experience that God is mercifull vnto them.

Thirdly, he that will soundly edify himselfe in this doctrine, and well fortifie and strengthen himselfe on every side against all the assaults of Sathan, he must con­teyne himselfe within the compasse and bounds of the [Page 157] word of God, that is and shall be a true rule for him to learne by, and the vtmost limit of his proceeding. But he that without the word will rush into the hidden secrets of so deepe a mistery, his proceeding shall not onely be in darkenes out of the way, but also shall be overcome of this so secret and hidden mistery: every man must there­fore deale wisely and warily in this matter, for if a man with a foole-hardy enterprice should covet to climbe vp such an high and steepe hill, he may quickly catch an hedlong fall backward. Surely whosoever desire to pry into that secret decree without the light of Gods word, they shall twinde themselves into an endlesse laborinth, in which they shall ever erre, and never finde issue out, seeing that secret counsell of God doth infinitely farre exceede all the vnderstanding and capacity of the An­gels, for the Angels themselves, as Peter witnesseth,1. Pet. 1.12 do desire to looke into the Gospell, and if the Gospell be closed vp and hidden from the Angels, which alwayes behold the face of God, how much lesse are they able to search out or vnderstand that hidden decree of pre­destination, which was decreed and ordeyned before they were created: for he that is ignorant of the lesser, cannot have notice & knowledge of the greater. There­fore the word of God is the onely way, which can bring every man safely and readily vnto the finding out of those things which they may know and vnderstand in this mistery of predestination. So that where God hath opened his sacred mouth to teach, there let man also open his eares to learne; and where he hath closed vp his holy mouth, there must also all way and meanes of en­quiry be stopped by man, and where God ceaseth to teach, there let not man be desirous to learne and know any more. Therefore when God maketh [...], [Page 158] then let man also make an end of learning: and so that hee may be safe from all errour and danger, let him follow God going before him in his word, and that shall be vnto him as a most cleere shining light to finde out those things which are to be knowne concer­ning predestination.

Fourthly and lastly, to be assured of our election and salvation, and to reape fruite thereby, wee must not begin at the first cause, namely the causes and first beginnings of election, for all meanes of learning and knowledge that way, is not onely debard and shut vp from vs on every side, but even from the Angels them­selves: but wee must learne and come to the know­ledge of the certainety of our salvation from the la­ter, as it were by the effects. But of this heereafter shall be spoken more largely and playnely, when all the linkes of this chayne are handled, and what those effects of election are, which may throughly confirme vs, and make vs sure of our election and salvation, as most true and infallible arguments, wee shall heare heereafter more at large, when wee have spoken of vocation, iustification, and glorification. So, hitherto wee have spoken of the foreknowledge of God, and those things which pertayne vnto it, likewise of pre­destination, and those things which belong vnto it. Now those things which remayne to be spoken, fol­low orderly one by one in this chayne which we have in hand.

CHAP. 24.

NOw in Paules chayne vocation followeth, and the Apostle proceedeth from the cause vnto the ef­fects, and sheweth how this secret predestination is re­vealed and applyed vnto men, therefore vocation is the third linke of the chayne of salvation, which is set next to predestination in an order most convenient, for by this God doth give open testimony of his will, and sheweth whom he did elect and meane to save before all ages. Predestination indeed, in a generality and vni­versally, doth pronounce that some men are elected from everlasting vnto salvation, and that some are iustly ap­poynted from everlasting vnto destruction: but vocation doth open and reveale this hidden decree of God vnto every of the elect: they are enlightned and regenerate by the spirit of God; and so it is manifested, how that of vnworthy, they are made worthy: the remnant are for­saken iustly in their wickednes and ignorance, that being vnregenerate they may perish and be damned. But the Apostle sheweth, that the grace of God is to be consi­dered of the elect two manner of wayes: Fi [...] [...]ee setteth forth the incomparable favour and [...] of GOD towards them in the word [...] [Page 160] Secondly, in this word (vocation) he comprehendeth, and as it were poynteth at with his finger vnto the elect the great gifts and excellent benefits which slow from predestination, as from a bottomlesse fountayne, for God will make himselfe knowne, and impart himselfe vnto the elect by his benefits, in which his lively image and shape appeareth, for God cannot be searched out and knowne of any man in his hidden essence nnd se­cret predestination. Therefore the Apostle doth heere orderly declare and recken vp certayne meanes and se­verall wayes, by which the elect are drawne vnto Christ, and brought vnto life everlasting; and so sheweth, that our whole salvation, and whatsoever is necessary and pertayneth vnto it, doth depend and proceede from Gods eternall election.

Concerning vocation, somethings must be spoken more at large for our better learning and vnderstan­ding sake, but least any man should be deceived by the ambiguity of the word, the significations thereof must be vnfolded and distinguished, for vocation in the holy scripture doth signify oftentimes the very action of cal­ling; otherwhiles it signifieth that happines to which men are called, namely everlasting life, and heavenly glory. Then, in respect of the two-fold kinde of men, there is likewise a two-fold kinde of vocation, the one is vnto some office, and not vnto salvation. So Saule was called to a kingdome, so Iudas was called to the Apostle­ship, when notwithstanding neyther of them were or­deyned vnto salvation. In these and such like the good­nes of God is so great, that he vouchsafeth oftentimes an honest calling even to the most wicked men. The other kind of vocation is, vnto some office, and vnto sal­vation also. So Paule and the rest of the Apostles were called vnto the office of preaching the Gospell through [Page 161] the whole world, and vnto salvation likewise. So also many other godly men are called, both vnto some cer­tayne office and kinde of life, and also vnto salvation and everlasting life.

That these things may the better and the more fami­liarly be conceived and vnderstood, we must know, that one vocation is outward, and not effectuall vnto salva­tion; and another is inward and effectuall vnto salva­tion. The outward calling is that which consisteth only in the outward preaching of the Gospel, this concerneth onely the superficies or outside of the vnderstanding. This indeed beateth the eares with the outward sound, but entreth not into the heart, and hath no firme and stedfast roote in it: and therefore this vocation is not du­rable, but continueth only for a time, and is like vnto the corne that fell vpon the stony ground,Math. 13.6. which because it hath not sufficient moysture vnder it, it can not fasten, and take deepe roote, but when the Sunne riseth and parcheth it, it is dryed vp, and withereth away. From this vocation the reprobate themselves are not exclu­ded, but many of them also are called by it as well as the elect. And although that some of the reprobate do come vnto some knowledge of the truth, and consent therevnto, and are enlightened therewith, yet notwith­standing they never come vnto the true acknowledge­ment of the Gospell, nor to the playne confession of a true faith, but as Saint Paule sayth vnto Timothy, 2. Epist. 3.7. they are alwayes learning, and never come to the knowledge of the truth. Their study seeing that it is accursed fom above, is a preposterous study, to which knowledge never accordeth, for they are alwayes vnconstant, and tossed vp and downe in theyr restlesse minde like a reede, so that they can apprehend no certaynety, and whatsoever they doe attayne vnto, doth exasperate [Page 162] the iudgement of God against them, and turneth to their greater condemnation, and maketh them the more without excuse.

By this it playnely appeareth, that all to whom the doctrine of the Gospell is revealed, are not effectually taught thereby, and inwardly called. The vengeance of God is wont to punish the wickednes of the reprobate two manner of wayes,Amos. 8.11 for eyther he taketh from them the vse of the word, or leaving them the word, he ta­keth away their vnderstanding,Esay. 6.9. and darkeneth their ca­pacitie, that in seeing they should not perceive, and in hearing they should not vnderstand. So that the whole doctrine of the scripture is vnto them as a booke shut vp and sealed:Esay. 29.11 wherefore although God doe shine vnto them with the most cleere light of his word, yet Sathan hath so blinded them, that they altogether grope for their way in the great brightnes of light, and vnderstand nothing at all, and so see not the Sunne shining at mid-day. Hence it may playnely be gathered, that the word of God is not preached vnto men to one end, but for di­vers ends, and by Gods wonderfull iudgement, is in such sort tempered and disposed on both sides, that it is no lesse the savour of death vnto death vnto the re­probate, then the savour of life vnto life vnto the elect. So by one and the selfesame word of God the repro­bate are as well distressed vnto condemnation, as the elect refreshed vnto salvation. This is by all meanes a fearefull and a very great iudgement of God, in that many of the damned are called by the outward mini­stery of the word, as the children of light, and are ador­ned and endued with some knowledge of the truth, which notwithstanding afterward are separated and re­iected from the Church, as the children of darkenes, and the bondslaves of Sathan.

[Page 163]But the sound and true knowledge of the truth of the Gospell, is proper to the elect onely. This Christ himselfe doth expresse and declare in Mathew, saying,Mat. 13.11 Mark. 4.11 To you it is given to know the misteries of the kingdom of heaven, vnto others it is not. So also in Iohn he sayth,Iohn. 17.6. I have declared thy name vnto the men which thou ga­vest me. So likewise the Prophet David sayth,Psal. 25.14. The secret of the Lord is revealed vnto them that feare him, and he will make knowne his covenant vnto them. By these three testi­monies of scripture it is proved, that the elect only are enlightened into the true and saving knowledge of the scripture, and therefore they are sayd to be of the truth, & to heare the voice of Christ. Of such doth the Church of God consist, which is called the piller and foundation of truth. These love the pure doctrine and truth of the Gospell, and keepe it safe and vnpolluted from all errors and corruptions,2. Cor. 4.3. but vnto the rest the Gospell is covered and hidden, and therefore they remayne and perish in the blindnes of their heart, and ignorance of God.

That vocation which is inward, and effectuall vnto salvation, is the powerfull motion and working of the holy ghost in man, whereby the mind is enlightened to vnderstand the mysteries of the kingdome of God, and the will renewed to like well of Gods good will and pleasure. In this vocation five things ought to be consi­dered and marked. First, how God revealeth his eternall election vnto vs. Secondly, by what and how many meanes this calling to Christ is wrought. Thirdly, that it is set farre out of our power, and onely in the hand of GOD. Fourthly, how it may be cer­taynely acknowledged and knowne of vs. Fiftly, that the times of this calling are sundry and divers. For the first wee must knowe, that the eternall election of God is revealed and made knowne vnto vs two man­ner [Page 164] of wayes, to wit, by the word of the Prophets and Apostles delivered vnto the Church, and by the Holy Ghost, by which the elect are illuminated vnto the true knowledge of God, and vnto everlasting life. For al­though that all things which God would have knowne in this life concerning him, and which are necessary for vs to the attayning of salvation, be absolutely and perfectly conteyned in the word of the Prophets and Apostles, yet by reason of the blindnes of mans vn­derstanding, and the backwardnes and frowardnes of his will, they are not sufficient to worke in vs a true knowledge of God and of Christ, but that God must needes worke effectually in vs by his holy spirit, that we may vnderstand them as wee ought to doe, and soundly consent vnto them being so vnderstood. There­fore there can come no greater benefite from heaven vnto man, then the true knowledge of God, and faith in Christ.

Heere for our better vnderstanding-sake wee must marke, that God by his word doth lay open his will vnto all men in the whole Church, but he revealeth it, and maketh it knowne by his spirit vnto the elect onely, and that not onely vnto all together in generall, but to everyone by himselfe in particular. This kinde of revealing is the proper worke of the Holy Ghost, they therefore which stubbornely and of set purpose resist it, do sinne against the Holy Ghost, and shall be condemned without any hope of forgivenes, (as the scripture witnesseth.Mat. [...]2.31.

And this effectuall vocation is manifested and revea­led almost by the same meanes as election is revealed by. But it appeareth by the outward preaching of the word of God, & by the inward instinct & operation of the holy ghost. In the outward preaching of the word, God doth [Page 165] plentifully and playnely declare his will towards vs, to wit, that he wisheth well vnto vs, in that he inviteth and calleth vs vnto himselfe, which were wholy corrup­ted, and altogether enemyes vnto him. Heere therefore doth he indeed and by lively experience teach vs, that he is more prompt and ready to defend and save vs, then we can desire to be saved and defended by him, whilest that of enemyes and foes he maketh vs his friends; whi­lest that of vnwilling he maketh vs willing; whilest that of infidels, he maketh vs beleevers. Doth he not thus offer salvation vnto vs of his owne accord? Surely ex­cept God should call vs vnto him, we should not onely never come vnto him, but also we should remain sworne enemyes and adversaries to him, and to our owne salva­tion. But in the meane time by the inspiration of his spi­rit,Ephes. 1.9. 1. Ioh. 5.20. he doth make fit and dispose our will to trust and be­leeve in him. For God doth not onely reveale vnto vs the misteryes of his hidden will, but also giveth vs a minde, that we may vnderstand and know those miste­ryes. In this calling, there is no violent motion to be dreamed of, by which men are drawne against their will, but it is a quiet and fatherly perswasion of the Holy Ghost, by which of an vnbeleever,Phili. 1.13. a man is made a be­leever. For first, he doth cleere and illuminate our mind by his holy spirit, that we may vnderstand. Secondly, he doth renew and change our will to affect that which is good, and do that which is right. So God by this effec­tuall calling doth beget faith in vs, whereby we may apprehend the obedience and merit of Christ, and apply it vnto our selves.

This incomprehensible goodnes and mercy of God toward vs, is to be embraced & beloved with our whole soule. For when he draweth vs vnto Christ, and calleth vs vnto himselfe, then are we as it were created anew, [Page 166] and do arise out of nothing, because we have not the least sparkle of the least good thing in vs, which may make vs worthy or fit for the kingdome of God. So that faith and a spirituall life is wrought in vs from above, altogether of nothing. Faith followeth this calling, which ariseth from the word of God being well vnder­stood, and the inward motion of the holy spirit. Heere is to be noted, that the word of God and the holy spirit ought to be ioyned together in this effectuall calling: so that neither the word should be separated from the spi­rit, nor the spirit from the word. For those things which God hath ioyned together, are by no meanes to be put asunder. And that God hath ioyned togother the word and the spirit in the publike ministery of the Church, it is manifestly cleered out of Esay, Esa. 59.21. where God speaketh thus: This shall be my covenant with them, sayth the Lord, My spirit that is vpon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seede, sayth the Lord, even from henceforth for ever. This is a most sweete promise, that God by his mi­nistery will alwayes, even to the end of the world, teach and gather together his Church with his word and spi­rit. They which reiect this order which God hath esta­blished in his Church, are but vayne boasters, that they obey God: so that they which seperate the spirit from the word, and seeke for new revelations, are mad, and turne aside out of the right path of heavenly wisedome, and wander altogether from the way of salvatio: for the spirit separated from the word, is not the spirit of God, but of the Devill. They therefore wliich brag of the name of the spirit, despising and reiecting the word, they are not the ministers of God, but of the devill, for whom also they gather together a Church: but the spirit ioy­ned together with the word, is the soule and life of it. [Page 167] For the spirit doth quicken the word in the ministery of the Church, & maketh it frutefull, and taketh wholsome roote in the hearts of men, & bringeth forth fruit. Seeing therfore that this word of God is that only instrumēt, by which the holy ghost sheweth forth his power to the sa­ving of men, his ministers therfore should with earnest & vndaunted study, give themselves vnto it, that they may handle it rightly, and deliver it vnto the people most dili­gētly. And that they may the more commodiously per­forme this, they must duly consider, & daily practise these three things. First, that they keep that word of God pure & vncorrupted, not adding to it, nor taking from it, as do the Papists, being lyers in adding, and sacrilegious in ta­king from it. Secondly, that they vnderstand it rightly ac­cording to the will of God, & the analogy of Christian faith. Thirdly, that they interpret and apply it vnto those ends and vses, for the which God hath ordeyned and ap­poynted it. These three things, except they shall dayly consider & practise, they shall not only beate the peoples eares with an empty sound without any edifying: but also they shall set open a wide gap for Sathan himselfe for to sow errors by: for he neglecteth not such an occa­sion offred, but most carefully layeth hold vpon it where­soever he may. For the word of God being distracted & drawne from the right and naturall meaning therof, cea­seth to be the word of God, and becommeth a snare to intrap & deceive men. But the whole fault shall fall vpon the Ministers, which shall in no wise escape vengeance. And where it is well vnderstood, & rightly expounded, it is the effectual & wholesome instrumēt of the holy spi­rit to convert & save mē. So that the word of God & his spirit, is the singular and inestimable treasure, and the excellent & peculiar goods of the Church: of which the Church according to that promise ought never to be de­prived, [Page 168] but to be alwayes begotten of it, and to be con­tinually directed and preserved by it.

Therefore the Holy Ghost is the begetting cause of faith, he doth create and worke it in the hearts of the elect, and by the dayly proceedings and increase thereof doth augment and preserve it vnto the end of their lives. But the stedfast apprehension and applying of the pro­mises of God, and the merit of Christ, is the expresse forme and lively image of faith: in this consisteth the whole force and efficacy of faith.Gal. 2.20. So S. Paule doth in ex­presse words set downe, saying, The sonne of God loved me, and gave himselfe for me. So true faith doth behold the generall promise of God, and apprehendeth it, and maketh particular application to it selfe, certainely set­ting downe this, that that promise of grace and salva­tion doth no lesse appertayne vnto it, then vnto the rest of the beleevers. For then the promise of God is effe­ctuall in men, and commeth to the proper end and issue of it selfe, when it is apprehended by a true faith. Againe, the word publikely preached in the ministery of the Gospel, is the instrumentall cause of faith, and therefore that word is called by Paul the power of God vnto salva­tion,Rom. 1.16. Rom. 10.17. vnto every one that beleeveth, because that the holy ghost worketh by it in the hearts of the elect, so that faith springeth from the preaching & hearing of the Gospell. Therefore whatsoever the elect do heare with their out­ward eares from the publike preaching of the word, that doth the Holy Ghost make fruitefull and effectuall in their hearts. Furthermore, a stedfast confidence, and a true hope in Christ, a fervent love towards God, also a sonne-like feare and reverence of God, a sincere love of our neighbour, and other honest and holy acti­ons, are such effects of the holy spirit, which do accom­pany and attend vpon true faith as naturall and in­separable [Page 169] vertues. So true fayth doth rest selfe vpon the fatherly love of God, and doth heartily reverence and worship God, as a good and loving Father, and doth continually study how to please him, and cleave vnto him, and carefully avoydeth whatsoever may offend him, and lastly doth steadfastly hope, that it shall be par­taker together with Christ of everlasting life and heaven­ly glory. But the finall cause of fayth, is,1. Pet. 1.9. the compre­hending and conceyving of good thinges, to witte, life eternall and blessed immortalitie. And if any shall here subtily obiect vnto a man, and say, that fayth is alwayes here lame and vnperfect, and therefore cannot make a man perfect and happy. For that which ought to save one, must be every way perfect and absolute: wee must answere him, that fayth, as farre forth, as it abideth in the heart of man, as in the subiect thereof, is alwayes imper­fect here, and scarce deserveth the name of vertue: But as it beholdeth and apprehendeth Christ, so it is effectu­all, and maketh men, of the sonnes of perdition, the chil­dren of God: then great power and saving actions are ascribed vnto it by the Scripture, as, that it iustifieth men, that it quikneth them, and saveth them. So that fayth doth not save and make happy any man, in regard of the subiect in which it remayneth; but it is sayd to save and iustifie a man in regard of the obiect whither it tendeth, and which it apprehendeth. For Christ being layd hold on by fayth, saveth a man, whether that fayth be great or small. And, that Christ being apprehended, with a little and slender fayth, doth yet save and iustifie a man, the examples of the holy Scripture declare manifestly e­nough. For that Ruler in Iohn, although he were endu­ed with a very slender and weake fayth in Christ,Iohn 4.49.53. yet for all that, Christ reiecteth him not, but iustified and saved both him and his sonne, with all his houshold. So like­wise [Page 170] he in Marke, Marke 9.24.25. although he was sayd to have a meane and a weake fayth, yet Christ being layd hold on by it, tooke pittie vpon him, and healed his sonne, that was possessed of the divell. Here is notwithstanding diligent­ly to be marked, that in these manner of speeches, where­in in the vertue of saving is attributed vnto fayth; the pow­er and force of the efficient cause, is attributed vnto the instrument, by which it worketh and is effectuall. So that when iustification & salvation is ascribed vnto faith, as vnto the cause, then the obiect of fayth is vnderstood. For Christ cannot be apprehended, but by sayth onely, as by the instrument wherewith it is done.

Furthermore, here is carefully to be considered, that this saving Calling is produced and wrought, more by the inward working of the spirite, then by the outward preaching of the word. For, although God by his Mini­sters should speake and call vnto vs a thousand times by the voyce of his word in the Ministery, yet, vnlesse wee be drawne inwardly by the spirite of God, we shall never come vnto him. Many and most wonderfull examples of all ages, have sufficiently declared this, and do yet at this day declare it. Whereby it may bee gathered, that this Calling is placed in the good will and hand of God onely, farre out of our owne reach. For he alone can il­luminate vs, and convert and change vs into new crea­tures. For in this calling, the whole man is repugnant vnto God that calleth.Iohn 6.44. Psal. 51.12. Therefore Christ in S. Iohn vseth this word (drawing;) & David vseth this word (creating) speaking of the conversion of man. Christ by the word (drawing) sheweth, that this heavenly grace cannot bee conceyved of the naturall man, but that there must be a new mind and a new vnderstanding to conceive it. And David by the word (creating) would teach vs, that the re­newing and amendement of man, is so difficult & hard a [Page 171] worke, that it can be wrought or brought to passe by no creature.Bara. This he sheweth by the Hebrew word (Bara) he created, which properly signifieth, hee made a thing of nothing, which which was not before. Secondly, it signifieth, to bring to passe some singular and wonder­full worke, out of some matter already created, which cannot possibly be imitated by any creature. So that this regeneration of man, is a certayne spirituall creation, by which the regenerate are transported into a newe life, and prepared for that heavenly glory, which never shall have ende.

CHAP. 25.

THe Papists in this doctrine of Vocation, doe erre most shamefully, which thinke and write, that there is a certayne naturall faculty in man, by which hee may come of his owne accorde vnto the embracing of the grace of God. For so they doe not onely wickedly se­duce and miserably deceyve men, but also doe open in­iurie vnto God. For they take so much from the iustice and grace of God, as they doe give vnto the naturall fa­cultie and power in man. For the grace of God, and the power and faculty of man, are in this matter opposed as contrary one vnto an other, by which ioyntly together, Salvation cannot bee wrought. For one and the selfe matter and thing cannot by any meanes bee brought to [Page 172] passe and proceede from contrary causes. And in this matter, they doe follow and maintayne the damnable o­pinion, and manifest dotage of the Pelagians. For they did wickedly thinke, and teach as ill, that it was in the power and will of man, to beleeve or not to beleeve. But the Scripture of God depriveth man of all goodnesse, and that so, that it leaveth him not so much as a good thought, the least part of a good worke. For the Apostle to the Corinthians doth expressely say, that wee are not sufficient of our selves to thinke any thing that is good.2. Cor. 3.5. So that this spirituall grace cannot bee conceyved with our naturall senses, and naturall reason cannot direct a man vnto God.

This place ministreth occasion, to speake some fewe things concerning free wil. But that they may the more rightly be vnderstood, and the more familiarly bee con­ceaved, we must consider the two estates in man: The first in a good and innocent nature, before the fall of man; the second in an evill and depraved nature, after his fall. Man before his fall, was indued with most free power, to will and doe that which was good: for man was created wholy according to the Image of God.Gen. 1.27. Therefore all his actions, as well outward as inward, were agreeable to the will of God. But by his fall, man lost not onely him­selfe, but also his free-will together with himselfe. So that looke how great ability there was in him before his fall, to please and serve God; so great desire of sinning is there in him now, and wilfulnesse of rebellion against God. Agayne, as before his fall, there was in him the habite of all goodnesse, and the absence of all evill; so now there is in him the habite of all evil, & the absence of all good: for there is no evill in man, but by the losse of the contrary good. Here therefore we must know, that in outward and civill matters, a man hath some free-will, [Page 173] as that he may be obedient and subiect vnto civil iustice: so hee may obey his Parents, and reverence the Magi­strates: so he may yeeld a certaine kind of duty vnto his Masters and Instructers: so he may keepe his hand from theft and murder, so he may keepe his tongue from slan­dering and reproching: So in other outward actions and things, man hath some freedome to will or not to will, accordingly as reason shall perswade him, that the thing is to be chosen or refused. And although that there bee in man by nature, a desire of good and profitable thinges, and a loathing and hatred of thinges evill and hurtfull; yet in all these, and in every of these, there is imperfection and error: because he doth not chuse & do these naturall & civil good things, so as they ought to be chosen and done, nor avoyd the contrary evilles, as hee should avoyd them. So that the love and loathing, in choosing and avoyding of those things which by nature are to bee chosen and avoyded, is common vnto men with bruit beastes: for they desire those things which are agreeable vnto theyr nature, and avoyd and hate things contrary and hurtfull. Notwithstanding, these thinges which the vnregenerate man willeth, and doeth, in these outward things, rather deserve the name of vice, then of true Vertue, because they are not aymed vnto that ende, vnto which they ought to be directed. For every thing hath his reward, and is to be esteemed by the ende. The honour of God, and Salvation of men should be prefer­red before private commodities. But a man that is left vnto himselfe, cannot thinke nor do any thing vnto these endes: therefore that which seemeth fayre in the sight of men, and carrieth a great shew of vertue and godlinesse, is vncleane and abominable in the sight of God.

But in inward and spirituall things, a man of himselfe hath no free-will and libertie at all: but in man there is a [Page 174] meere bondage of sinne, and a most miserable slavery of Sathan. Here man is so vntoward & impotent, as that he is not able to begin or perfect any good worke; nay, he is not able in his least thought to attayne vnto any thing that may be acceptable or well pleasing vnto God;2. Cor. 3.5. but with all the affection of his whole nature, he is obstinate and rebellious against God: because that of himselfe he can doe nothing but sinne, and that continually and of necessity; yea, beside all this, he is so corrupted and blin­ded, that he can neyther see nor acknowledge his sinne, except God by his law reveale it, and by his spirite de­clare it vnto him. So that the misery of man consisteth chiefely in these things. First, because he is so corrupted both in body & in soule, and in all the parts of both, that he is more repugnant and contrary vnto God, then any one thing can be to another. Secondly, because he nei­ther knoweth this his corruption, neither wil be brought to confesse it, without much indignation and murmu­ring. Thirdly, because he dayly increaseth this his cor­ruption with many actuall transgressions, and maketh it alwayes worse and worse. Fourthly, because that by this accesse and increase of sinnes, hee provoketh the iudge­ment of God against himselfe, and day by day maketh his condemnation the more grievous. Fiftly, because that by his owne strength of nature hee cannot amend his owne corruption of nature, nor pacifie the wrath of God, nor overcome and escape death. Therefore, as man by his owne voluntary will depraved himselfe, and offended God; so by his owne power he cannot amend himselfe, nor reconcile himselfe vnto God. So that man could proceed from the habite of goodnes vnto the pri­vation and losse thereof, but he cannot returne from the privation vnto the habite. Therefore free-will in man is so maymed, that it is sound on no side. For God when [Page 175] he created man in the beginning, gave him over vnto his owne will. But hee by abusing his free-will, lost both himselfe and it, as Augustine sayth. And to conclude,In enchirid. cap. 130. the Scripture doth not onely teach vs, but even the ex­perience of every one doth proove vnto vs, that all liber­tie to will that which is good, and all power to doe that which is right, is lost by sinne.

But here the Papistes doe shamefully erre and are grossely deceyved, in that they measure the ability of man by the commandements of God. For when God teacheth that which is right, hee doth not regard what man can doe of himselfe, but he sheweth and comman­deth man that which hee is indebted and bound to doe. So that man is not loosed and freed from this obligati­on, because hee is not able to satisfie and pay it. There­fore when as hee cannot performe that which the law of God exacteth of him, he is convinced as guilty of his iniquity, that hee may be constrayned to acknowledge his sinne, lest he should lay the cause of his condemnati­on vpon some thing els. So that as often as the law of God doth will and command man this or that, it stan­deth not to skan how farre mans power is able to stretch, but exacteth that simply of him, which by right it may. And when man cannot performe it, hee is fast in bonds on every side, so that he can neyther excuse his fault, nor lay it elsewhere. And so all cavilling and complayning are at an ende. And although man bee not able to per­forme those things that are prescribed and commanded by the law, yet notwithstanding hee cannot bee excused or defended as guiltlesse; seeing this infirmitie and de­fect of strength came not nor proceeded from the Cre­ation, but from the fall and fault of our first Parents. Therefore from this our frailty and weakenesse, there is no excusing of our selfe to bee taken or pleaded, but [Page 176] rather an accusation: For the lawe in the commande­ments, requireth that which was given vs in our first creation. Therefore the Elect and godly do vnderstand by the commandement, that they are not able to doe that which is prescribed in the lawe, and therefore they flie vnto the mercy of God, and helpe of the holy spi­rit, & pray that iust revenge be not inflicted vpon them: but all excuse and defence is cut off from the reprobate. Therefore that vnsavory inference and conclusion of the Papists ought to be hissed out, by which they conclude thus: God hath commanded it, therefore man may performe it: whenas God by that meanes sheweth man his ini­quity & frailty, that acknowledging it, he may fly vnto his grace; for it is hee that worketh in man, both to will, and to doe,Phil. [...].13. as Saint Paul teacheth the Philippians. Let e­very man therefore sincerely and from his heart acknow­ledge, that he is the servant of sinne, that hee may be de­livered and freed by the benefite of Christ: no other freedome may bee found, which mny prevayle with God. As often therefore, as wee finde the commande­ments of God in the Scripture, which inioyne vs that which we cannot doe, so often let vs remember that no­table saying of S. Augustine, Epistol. 24. which sayth, Give me O Lorde, that which thou commandest, and command what thou wilt; otherwise, if thou enioynest vs but the least thing, we shall not be able to beare it.

Here the Papistes discover theyr grosse ignorance of the Scripture, because they fayne any concurring of free­will with grace, as if man in things spirituall, pertayning vnto Salvation, could of himselfe perfourme any thing [...] by which doctrine they labour to proove, that man is not beholding to the grace of God, for that good which he hath, and is able to performe. But the true Church of Christ doth most rightly beleeve, and most soundly con­fesse, [Page 177] that God causeth and worketh all that good in man, which he hath and doth performe. For the Scrip­ture doth every where, and manifestly attribute that wholy vnto God: as when God sayth by the Prophet EZechiel; I will give vnto you a new heart, Chap. 36 26 & 11.19. and will put my spirite in the middest of you, and will take away the stony heart out of your bodies, and will give you an heart of flesh. Here God ascribeth regeneration vnto himselfe, be­cause hee alone doth mollifie and change an hardened and stubburne heart. Therefore this cannot bee transla­ted vnto the abilitie in man, but that something shall be detracted from the grace of God. Therefore this ground and principle must firmely be holden, and kept; that there can no good thing come into our mindes, which proceedeth not from God. This whosoever doth from his heart beleeve and freely confesse, holdeth the foundation of pietie vnshaken,Li. 1. ca. 20. as Augustine saith in his booke of Free-will. Therefore this whole division, which they make betweene the grace of God, and the a­bilitie of man, ought to bee reiected as wicked and blas­phemous: for it hath no proofe out of the holy Scrip­tures. Furthermore the Papists, whenas they preferre theyr owne ability before the grace of God, and make his promises of no effect by their preceptes, do indeede sufficiently declare, that they have more confidence in themselves, then in God that promiseth. Out of doubt, being glutted with their owne righteousnesse, they doe not hunger much after the righteousnesse of God. But let the godly, which love the righteousnesse of God and their owne Salvation, know this; that all the power of free-will, such as the Papists dreame of, is a vayne fanta­sie of mans brayne, and a fayned and cursed fable; which these idle bellies have invented for filthy lucre sake, and doe force it vpon the ignorant common people, and la­bour [Page 178] to perswade them thereof, vnder the shew of holi­nesse. But the word of God expressely and manifestly teacheth vs, that the will of man of his owne power is not able to begin any inward obedience, without the ho­ly spirite, much lesse to performe it. For God is hee a­lone which worketh in man both to wil and to do;Phil. 1.6. Iohn. 15.5. The holy spirit is the onely teacher of all heavenly wisedom; and hee is the onely author and finisher of all spirituall goodnesse and vertue; hee onely worketh in vs all the knowledge and worship of God; he worketh in vs faith and the feare of God; hee sanctifieth vs and quickneth vs; hee comforteth vs and saveth vs; to him onely bee praise and glory for ever. Certainely, the wickednesse and corruption of mans nature is horrible, in that it is so much voyd and empty of all goodnesse, and so deprived and bereft of all power to will well, or to doe good, that not the least thought can proceed or be drawne out of it, which may bee acceptable and well pleasing vnto God. So that man in his owne nature is wholy turned away from God, and from all goodnesse, and by his owne power is not able to change or subdue this his rebellion: whereby it commeth to passe, that he sinneth of necessi­ty, and erreth continually, vntill he bee renewed and a­mended by spirituall power from above. From hence therefore it may most truely bee concluded, that the sa­ving knowledge of God, and true fayth in Christ, is a farre more high and heavenly wisedom, then the vnder­standing of man by his owne ability can attayne vnto.

Moreover, this Vocation which we speake of, as it nei­ther ariseth nor dependeth of any naturall causes; so al­so can it not bee knowne by them. Agayne, the know­ledge thereof is not to be sought in the secret & hidden fore-knowledge of God; but to bee found out by the latter, namely by the effects and signes thereof. For there [Page 179] is nothing more preposterous, nothing more dangerous, then omitting and neglecting the effects of Vocation, to seeke for the certaynety thereof in the counsell of God. And they which labour to do this, enter into an endlesse Labyrinth; out of which the light of mans reason can never ridde or deliver them. Now the effects, whereby every man may know his Calling, are sundry and mani­fest. First, whosoever are called effectually vnto Christ,Iohn 8 47. do desire earnestly to heare the word of God, and to pro­file truely in it. Secondly,Gal. 4 6. the holy Ghost doth stirre vp in them a diligent worship of God, and doth kindle and inflame theyr hearts with the desire of thinking and do­ing good workes;Tit. 2.14. and doth beget in them a true hatred of evill, as to detest & avoyd sinne with all their strength. They therefore which love God, are called of him:1. Cor. 8.3. for no man can love him, except first he be called and taught of him. Thirdly, God doth beget in his children an ha­tred of this world, and a love of theyr heavenly Coun­try: which can be in none but in those that are called and regenerate. So that faith, and the fruites of fayth, are the true and infallible effects and signes of a saving Calling: all which, as vnseparable companions, and vndoubted witnesses doe follow an effectuall Calling: by which is begotten in a man a lively and an effectuall feeling of the favour of God. Whereas otherwise, if a man were not called and regenerate, his whole mind and will would be set vpon evill things; he should feele no true taste of the grace of God, and should be able to doe no good thing before God, as furnished onely with humane strength. They therefore which doe conceave in theyr minde any good thing, and feele it in themselves; all that hath his beginning from God that calleth them, which wor­keth in them every good thing that maketh for the Sal­vation of their soules, & iustification before God. For he [Page 180] onely enclineth the wils and the hearts of men to thinke and doe that which is good and iust. They therefore which have an hearty desire to doe that which is good, howsoever the worthinesse of their worke answere not their will, yet neverthelesse they may know, that they are called of God, and that they have the holy spirite with­in them, which worketh effectually vnto their Salvation. For where hee stirreth vp that spirituall contention, be­tweene vertue and vices, there doth an effectuall calling manifest it selfe, and declareth and sheweth the power that it hath: because that striving betweene the spirit and the flesh can be in none, but in those that are called, and regenerate. For sinne doth wholy possesse the vnrege­nerate men, but it doth but onely hinder the regenerate, and set vpon them with great and continuall bickerings. They therefore which doe acknowledge and confesse themselves to be vnperfect, they may certaynely resolve with themselves that they are called and renewed. For this is (as one sayth) the perfection of Christians, to ac­knowledge theyr owne imperfections.

But if men feele no such effectes at all, or very small and slender effects, yet from thence they ought to take no occasion to doubt of the mercy of God, or of theyr calling. For God doth not give all his gifts and benefites at the first, and in one day, but enlargeth and encreaseth them by degrees,Rom. 1.17. and by little and little. Agayne, there are sundry and divers times of calling:Matth. 20. vers. 1. and so forward. For some he cal­leth in theyr first age, some in theyr middle age, some in their old age, & some for his great mercy sake he draweth to himselfe in theyr last gaspe of life. So that they which as this day feele not the effectes of theyr Vocation, they may feele them to morrow, or the day after. But when God deferreth fayth and repentance even vnto the last pang of death, then doth hee witnesse his singular love [Page 181] and mercy towardes miserable sinners. For by such ex­amples he comforteth them, who have fallen into such or such sinnes, and have remayned in them as it were ensnared and lulled a sleepe for a long time; that they should not for those sinnes, though growne old by long continuance, be cast downe and despayre of obtayning mercy: because that the incomprehensible grace of God doth remit all manner of sinnes vnto those, which are penitent from the bottome of theyr hearts: and be­cause that the greatnesse and power of grace is of farre more force to save man, then the strength and power of iniquitie is to condemne him, as Barnard elsewhere speaketh.

Lastly, we must thinke this, that true conversion vnto God, and repentance, is never too late. Whosoever therefore shall truely and heartily repent, even at the panges and poynt of death, for him is the grace of God prepared, and hee may hope for certayne Salvation. A­gayne, true and lively experience teacheth vs, by the ex­amples of those whom God calleth, even in the last gaspe of life, that Salvation and Life eternall is altoge­ther free, and every way an vndeserved benefite. There­fore no man should despayre of the great Grace of God, but all should be in very good hope of it, as long as they live here in this world. And these thinges bee spoken of Vocation: Now it remayneth to speake of Iustification.

CHAP. 26.

IVstification is the fourth lincke in Pauls Chayne, and this is set vnder Vocation or calling, in a most conve­nient and methodicall order. For after that God hath called a man vnto himselfe, and hath wrought fayth in him by his spirite, through the word, straight wayes are shewed by the Apostle those benefites, which fayth see­keth in God, and receyveth of him. Fayth therefore that ariseth from an effectuall calling, hath respect vnto Iustification. Moreover, fayth doth not by the proper merite and worke thereof absolve and iustifie any man; but it is sayd to iustifie a man, because it beholdeth and apprehendeth the free mercy of God in his promises. So that true fayth embracing the promises of God, and applying them vnto it selfe, is imputed by God vnto man for righteousnesse, or (that I may speake more pro­perly) the obedience of Christ his death is imputed to him for righteousnesse through fayth. For our righte­ousnesse before God consisteth in the forgivenesse of our sinnes,Rom. 4.6.7. as it appeareth by the wordes of Saint Paul vnto the Romanes. But the remission of our sinnes could not be obtayned for vs, but by the obedience of Christ his death. Therefore sinne, which is set as a wall be­tweene God and vs, must first bee taken away. For as long as sinne remaineth and is imputed vnto a man, there is such and so great disagreement betweene God and [Page 183] man, as that he shutteth vp from man all entrance vnto his grace. So that the forgivenesse of sinnes, without which nothing can fall out happily for any mortall man, as it is alwayes the first and greatest benefite of God to­wards vs, as concerning Salvation; so alwayes by right it taketh and challengeth vnto it selfe the first place: for of it, all other the gifts of God doe depend. For God doth not lively and savingly doe good and shew favour vnto any, but to those, whose sinnes he hath first pardo­ned and forgiven. So that when they by the Fatherly compassion of God, are taken away and wiped out, then the spirit of sanctification commeth in place, by the ver­tue and operation whereof miserable sinners are renew­ed vnto the patterne and study of godlinesse. Therefore God doth first reconcile men vnto himselfe by the free remission of their sinnes. Then doth he regenerate them by his spirite into righteousnesse and newnesse of life, and calleth them to himselfe, and draweth them to Christ. Saint Augustine having respect vnto this, sayd rightly, Regeneration beginneth from the remission of all our sinnes; with which saying that holy man would teach vs, that God then worketh by his grace in man vn­to righteousnesse and eternall life, and is then truly and lively perceyved, when a mans sinnes are pardoned. By this it cleerely appeareth that free remission of sinnes is the first benefite that commeth vnto man in this world, tending vnto eternall life. They therefore which begin from any other benefite of God which concerneth Sal­vation, are like vnto foolish Phisitians, which are carefull onely to curesome griefe, and little or nothing desirous at all to know and take away the cause of the disease. For that is the sound curing of any disease, which beginneth at the cause & taketh that away. So likewise that is a true deliverance indeed, whenas God by the free remission of [Page 184] sinnes, sheweth him selfe a good and mercifull father. Therefore this remission of sinnes, in respect of God, goeth before our Calling; for God doth not reconcile man vnto himselfe, nor take him vnto mercy, by any o­ther meanes, but by the free remission of sinnes. But in respect of vs, our Calling goeth before it: for, by it we beginne to knowe and vnderstand that wee are iustifi­ed. For when wee are called, then is the gate vnto righ­teousnesse opened vnto vs, then is declared what is gi­ven vnto vs, and what we are to looke for: then also doe wee beholde the milde and mercifull countenance of God, as in a cleere and chrystall glasse. But that Iustifica­tion may the more playnely bee vnderstood, and the more familiarly conceyved, these five thinges ought to be marked and considered. First, what that word to Iu­stifie, doth signifie, and whence it is taken. Secondly, what true Iustification is, and what is the cause there­of. Thirdly, what manner of thing Iustification is, and what proprieties it hath. Fourthly, what good com­meth vnto vs by it, and how it may be knowne. Fiftly, who are they that are iustified, and doe obtayne free re­mission of theyr sinnes.

To Iustifie, in the Hebrew phrase, is to acquite one, and to pronounce him iust. This is a politicall word, and a terme of law, which is very often and much vsed in ci­vill governement. As if an innocent man should bee ac­cused of others as guilty, and should stand before the iudgement seat of a iust Iudge; there, when iudgement shall be given and sentence pronounced, according to his innocency, then is that man sayd to be iustified be­fore that Iudge. Then this word of Iustifying is transla­ted from a politike and civill order, vnto spirituall mat­ters: and so in the vsuall manner of the Scripture, to Iu­stifie, is to forgive and pardon a man his sinne. But before [Page 185] this be more largely vnfolded, two phrases or fourmes of speach in Divinity are to be explaned for the vnder­standing sake of the more simple sort, namely, what it is to be iustified by works, and what it is to be iustified by faith. He is sayd to be iustified by works, in whose life and manners there is thought to be so great integrity and holynes, as that it may deserve the prayse and testi­mony of righteousnes before God. So in this our time, there is found that wicked sect of the Papists, which at­tributeth so great integrity vnto it selfe, as that in the per­fection thereof it may fully answere and satisfie the iust iudgement of God. How true this is,Rom. 10. the day of the last and great iudgement of Christ shall declare. But they which so establish their owne righteousenes, do fall from the truth of the Gospell, and lose the mercy of God. But he is sayd to be iustified by faith, which layeth aside all thought of his owne merits, and doth apprehend and apply vnto himselfe the righteousenes of Christ pur­chased by his death, with which being invested and clo­thed, he appeareth in the sight of God not as a sinner, but as iust. Therefore in this article of iustification wee must pray for true faith and hope from God, that wee may be able to renounce our owne merits and worthi­nes, and rest our selves vpon the mercy of God onely, otherwise we shall never have entrance vnto true righ­teousenes, which is of worth before God: for the grace of God only is abundantly sufficient vnto righteouse­nes, as Saint Barnard elsewhere speaketh most wisely and godly, when as he sayth, It is sufficient for me vnto all righteousenes, to have him mercifull vnto me, against whom onely I have offended.

Therefore he is sayd to be iustified before God in the phrase of the Gospel, which in his iudgement is thought righteous, and is accepted and approved of him for his [Page 186] righteousenes, and is no more accounted of him as a sin­ner, but as a righteous man, and by that name standeth before his iudgement seate with an vndaunted consci­ence, and ioyfull countenance. For a miserable sinner being excluded from his owne righteousnes, doth by faith apprehend the righteousnes of Christ, (that is to say righteousnes purchased by his death) whilest that he applyeth the obedience of his death vnto himselfe, with which being clothed as with his owne obedience, he appeareth now in the sight of God, not as a sinner, but as a righteous man, and being endued with the o­bedience of Christ his death, he is much more gratious in the sight of God then if he had never sinned, and had righteousnes of his owne, gotten by the iust and perfect works of the law. Heere therefore to iustifie is not of vn­righteous to make a man righteous, which can be righ­teous indeede, and have no sinne in him: but it is to ac­count and repute him for a righteous man which wan­teth righteousnes in himselfe, to acquite him from all sinne and guiltines, not to punish him for his sinnes, but to love him as deerely as if he had never offended, and that for the death of Christ imputed and bestowed vpon him; and whom God iustifieth, he maketh equall to him which is iust and hath not sinned. Therefore no man is iustified by any other meanes then by beleeving, by apprehending the mercy of salvation by saith, and by applying it vnto himselfe. But they which desire to be iustified by workes, shall never come vnto righteous­nes, for it is a thing by all meanes impossible for any man to merit eternall life as a reward. So that man is then sayd to be iustified by faith before God, when he hath obtayned remission of his sinne, not for any wor­thines of his owne, or for his owne merits, but for Christ his sake his onely mediator, such a one is wiped out of [Page 187] the number of sinners, and is esteemed as righteous be­fore God. Therefore whomsoever God receiveth into favour for the merit of Christ, him doth he account for a righteous man, and pronounceth as righteous, his sinne and guiltinesse being taken away. By this iusti­fication the godly doe attayne three great commodi­ties and benefites. First, that Christ hath taken away the severe strictnes of the exact perfourmance of the lawe, in the attayning of righteousnes. Secondly, be­cause he hath taken away the curse due for the breach of the lawe. Thirdly, in that he hath brought vnto them a great and an everlasting freedome, so that they neyther can nor ought to be condemned, though they have not perfectly nor absolutely fulfilled the lawe. By these things heere spoken it is easie to be gathered, that iustification is no other thing but the free remis­sion of sinnes for Christ his sake: by this remission of sinnes we are cleansed from all our sinnes: for this is our purity, that our sinnes be not layd to our charge, but pardoned freely. The Scripture vseth this word clensing in this matter. For Iohn sayth playnely,1. Iohn. 1.7. that the bloud of Iesus Christ cleanseth vs from all sinne. And agayne in the same place a little after he sayth, that Christ is faithfull and iust to forgive vs our sinnes,1. Iohn. 1.9. and cleanse vs from all iniquitie. But lest the doubtful­nes of the word might deceive any man, wee must declare the significations thereof. First therefore and properly it appertayneth vnto things outward and vncleane, which are sayd to be cleansed, when the spottes and staynes are washed out and taken away. Then by a most fitte resemblance this very same word is translated to inward and spirituall things: and so sinnes and wicked actions are most aptly compared or resembled vnto spots and staines, with which whosoever [Page 188] are defiled and polluted, are filthy and nasty in the sight of God, and also odious and abhominable, as long as their sinnes are not forgiven them. But they are then sayd to be clensed, when they are forgiven and pardo­ned, for then are they taken away, and remayne nor ap­peere no more. So that they are purged and clensed from their sinnes,Psal. 32.1. Rom. 4.7.8. 2. Cor. 5.19. or said to be clensed from them, whose sinnes are forgiven and covered, and not imputed vnto them. They therefore which beleeve in Christ, are righ­teous before God, not because they are without sinne, but because their sinnes are forgiven them, and not layed vnto their charge. This therefore is the onely and chiefe felicity of man, that his sinnes are freely and mercifully forgiven him, so that God alloweth and accepteth them for righteous, to whom he imputeth righteousenes, par­doning their sinnes; so on the contrary they are guilty, and shall be condemned before God, whose sinne and iniquity is not pardoned, but imputed vnto them: and to whomsoever he imputeth righteousenes, their sinnes being rased out, they reioyce, not with fading ioy, but are in full possession of the sound ioy of everlasting life, and reioyce as if they were caryed into heaven already.

Now the cause of this iustification is the incredible mercy of God, and the merit of Christ. Christ ioyneth them both together in S. Iohn, Iohn. 3.16. saying, God so loved the world, that he gave his onely begotten Sonne, that whosoever beleeveth in him should not perish but have everlasting life. Therefore God of his infinite love towards vs gave vs his Sonne, and the Sonne, of his vnspeakeable goodnes towards vs, set forth his owne body for the price of our redemption, and by his pretious bloud satisfied for our sinnes, and by satisfying pacified the wrath of God to­wards the elect, and reconciled the elect vnto God. Here the word (satisfying) taken according to divinity, is ad­ded [Page 189] by a similitude for the better light and vnderstan­dings sake. And the similitude is taken from creditors, to whom debtors make no satisfaction but with ready money. Now our sinnes whatsoever they are, in the phrase of the Siriack toong are called our debts, because they make vs debters vnto God: for they which sinne, owe a punishment vnto God. But we as long as we sinne, do not pay that which we owe vnto God, but do much rather increase our debt, and are more and more firmely bound vnto God as vnto our creditor. And he that shall take our debts vpon himselfe, and shall free vs from the bonds of sinne, he is worthily sayd to have satisfied for our sinnes. But Christ hath taken from vs the curse of the law, sustained and pacified the wrath of God. Heere hath he overcome sinne, death, and the devill together with his Angels, who had vs in their power, and were most cruell adversaryes of our salvation: he overcame them I say, and that by his death, contrary vnto the cu­stome of all other conquerours, which are wont being alive and armed to assayle their adversaryes, and to sub­due and overcome them by fighting manfully,Hebr. 2.14. but he overcame and subdued his enemyes by death, and when as he seemed to be overcome and slayne of them, then did he conquer them and obteyne the victory. He payd our debts for vs which wee were not able to pay: he tooke away the hand-writing which was against vs, and accused vs of the debt,Col. 2.14. and vrged vs to the payment therof, and he cancelled it being fastned vnto his crosse. Christ therefore overcame all the enemyes of our salva­tion, and led them captive as a conquerour to disgrace them. This victory of Christ is a monument of an ever­lasting satisfaction for vs, and is as a pillar set vp in token of victory. Therefore the crosse of Christ is as a trium­phant chariot, in which he doth openly declare himselfe [Page 190] to have subdued and overthrowne all our enemyes. Seeing therefore that Christ alone dyed for our sinnes, seeing that he alone hath redeemed vs with his bloud, and hath made most full satisfaction for vs, he is the onely meritorious cause of our salvation. For the death of Christ by which he hath satisfyed for vs, is so farre­forth the onely meritorious cause of our iustification and salvation, that without it God will not be mercifull and favourable, no not to any one. They therefore which do behold this victory of Christ with a true faith, have wherewith they may fortifie themselves against the assaults of Sathan, they have whereby they may set light by his sleights and subtilties, they have wherein they may place their faith and hope in Christ alone, and in his merit onely.

In this iustification, howbeit we are iustified and ac­quitted of our sinnes by the onely merit of Christ, yet there is no let, but that the three holy and inseparable persons of the Trinity, may have and execute their seve­rall actions in it. For the Father is therefore sayd to iu­stifie vs, because that of his owne meere grace and free love,1. Pet. 1.20 Gal. 4.4. he hath from everlasting fore-appoynted his onely begotten Sonne to redeeme vs, and sent him at the time appoynted. The Sonne is therefore sayd to iustifie vs, because that for his incomprehensible and vnspeakeable goodnes sake towards vs, vouchsafing by the power of the holy ghost to take mans nature vpon him, he was o­bediēt vnto his Father even vnto the death of the crosse,Phil. 2. and so satisfied the iustice of God for vs, and delivered vs from all the power of the Devill, by making amends for our sinnes. The Holy Ghost also is sayd to iustifie vs, as farre forth as he doth beget in vs true and sted­fast faith, by which we may apprehend and apply vnto our selves the righteousenes that is purchased by the [Page 191] obedience of the death of Christ. Therefore this free remission of sinnes is the onely very fourme of iustifi­cation, by which iustification is that which it is, and is distinguished from all other false and fained satisfa­ctions and sacrifices, of which sort the Papists doe in­vent many, and offer them vnto God. And the finall cause of iustification is the prayse and glory of Gods goodnes, and the everlasting happines, and excellent blessed estate of those which are thus iustified. Now there was nothing else which moved God to iustifie vs, but his owne love towards vs, and the obedience of Christ, and our misery. But the instrumentall cause is a true and a lively faith, laying hold on, and applying to it selfe the obedience of Christ, and righteousnes pur­chased thereby, and relying with a good conscience vpon the sole mercy of God, and the onely merit of Christ.

This iustification is then avayleable and acceptable vnto vs, whenas every of vs doth stand as guilty before the heavenly iudge, and being carefull of his acquitall, doth of his owne accord humble and prostrate him­selfe as vnworthy. And this is profitably done, when a man doth seriously weigh and consider with him­selfe the perfection and severity of Gods iustice on the one side, and the multitude and greatnes of his sinnes on the other side. For by such a considerati­on hee is seriously humbled with the feeling of his misery, and rightly prepared to desire and embrace the mercy of Christ. So that by how much the more every of vs shall be severe in condemning himselfe, by so much shall we finde God more mercifull, and more easy to be intreated; for then will a man be capable of the grace of God, and benefite of Christ, when hee shall knowe himselfe and his whole nature to bee full [Page 192] of vncleanenes and filthines, and shall condemne it. For he which iudgeth himselfe vnworthy of the grace of God, as one sayth, him doth God receyve into favour, and maketh him worthy through Christ. But they which swell and are filled with the opinion of their owne righ­teousnes, and hunger not after the righteousnes of God, they perish in their miseries, and never come vnto true righteousenes. Againe, they which being hardned with the custome of sinning, and drunken with the delight of their vices, do extenuate their faults, and securely despise the iudgement of God, they shut vp from themselves the gate of mercy.

CHAP. 27.

NOw we must lay open what manner of thing iusti­fication is, and the quality thereof consisteth espe­cially in three things; first, that it is free, for the remission of sinnes is not for any merits of man, but it is a meere grace, and an vndeserved mercy promised for Christ his sake alone. For God findeth nothing in a man whom he iustifieth, but an horrible sinke of sinne, and extreame misery. The scripture every where affirmeth, that Christ only is the author of all grace, and the whole hope of our salvation consisteth in the bloud of Christ alone. With­out the merit of Christ there can be no iustification, for he alone hath deserved righteousenes for vs, and having [Page 193] deserved it, he giveth and imputeth it vnto vs. They therefore which desire to be righteous without the merit of Christ, are altogether without God, and pro­phane. And they which dreame that they are iustified, partly by grace, and partly by merit, are Pelagians, or Papists, the followers of their heresie, but they which beleeve that they are iustified by the onely merit of Christ, are true Christians. These by beleeving and re­ceiving the righteousnes of Christ purchased by his death, as the righteousnes of an other, are iustified in­deede, but they which by theyr workes and merits do affect theyr owne righteousnes, shall never attayne vn­to it. The Papists therefore have forged a certaine kinde of merit, which is weake of it selfe, but when it is dip­ped in the bloud of Christ, it is effectuall and forcible; and so they say, that a man is partly iustified by grace, and partly by workes. But this cannot be, because that grace and merit are two manifest contraryes, from which one and the selfe same thing cannot be brought forth. For this is the nature and rule of contraryes, that from contrary causes contrary effects proceede like­wise. Moreover, wee are all debtors, for wee are obli­ged and bound vnto God, so that he may iustly chal­lenge as his due whatsoever good thing can proceede or be perfourmed of vs. Now that which may be de­maunded of vs as duty, that can not merit: But Christ sayth, that what good thing soever we do, or can do,Luk. 17.10. all that, how much soever it be, is our duty, wherefore there is no merit at all.

Agayne, the cause of iustification, to wit, eternall election in Christ is free, therefore likewise iustifica­tion it selfe must needes be free; for there cannot be more in the effect, then there is in the cause thereof. Therefore the Papists, whilest that they dreame of any [Page 194] merit in vs, they do commit a manifest fallacy, from that which is no cause as if it were a cause, for they remove the merit of Christ which is the perfect and true cause of iustification, and set in the roome thereof the merit of man, a false and fayned cause thereof. And although the scripture do oftentimes promise a reward vnto the workes of the godly, yet from thence can be gathered no merit, wherein God as a debtor should be bound vn­to vs, because that reward dependeth vpon the meere mercy of God, and not vpon any worthines of the workes. Therefore the Papists, whilst that in this que­stion they do ioyne the reward and merit in a mutuall relation, are very much deceived. Certainely such are despised and reiected of God, which shall put the least part of their confidence in their owne workes. This doth the Sonne of God lively expresse and teach vs in the example of the Pharisy.Luk. 18.11.

Moreover the Papists get nothing in this, when as they bring forth the examples of the Saints, how that they oftentimes did freely rehearse and plead their inte­grity & innocency before God: this they do not to this end & purpose, as if they would declare themselves to be free, and exempt from all imperfection, and stayne of sinne; nor as if they hoped that they could stand in the sight of God being indued with their owne power, but they do it to a far other end, namely to shew that they have a good & lawfull cause against their adversaryes, of whom they are vniustly hurt and oppressed. So that the holy men do not compare their owne integrity by the s [...]uare & rule of Gods iustice, but they oppose it against the violent iniury of their enemyes, and do call God as a iust iudge, and the onely witnes of the truth betweene themselves and their enemyes. Therefore by that com­parison made with their enemyes, by whom they are vn­iustly [Page 195] oppressed, they shew forth their owne righteous­nes and singlenes of heart, that by that reason they might the more easily perswade God to help them. This there­fore is the reason why the holy mē do labour so earnestly in pleading the cause of their owne righteousnes, so that in those speaches of their owne cause the question is not concerning their whole life, and continuall perfection and innocency thereof, but onely the goodnes of the cause is layd open and declared against the iniury of the wicked. Agayne, although the Saincts sometimes lay open their good workes,2. King. 20.4. Psa. 18.21. that they have walked before God with an vpright heart, and have not departed from his commaundements; yet notwithstanding they doe not produce those works as meritorious, but onely bring them in as signes and fruites of their calling, that they might comfort themselves concerning their free adop­tion, and so do not extoll and prayse their owne merits, but the gifts and benefits of God, and do testify, that they do rely with a quiet conscience vpon the only fa­vour of God, and obedience of Christ. Also sometimes when the Scripture speaketh of the integrity of the Saincts, it distinguisheth them from hipocrites, to whom it is sufficient to have an outward shew of godlines. So this integrity is not every way the perfection of the whole life, but it is taken for the singlenes of heart, which is contrary to dissimulation.

Also, the Papists by their interpretation doe cor­rupt all those places of Scripture which promise a re­ward vnto good workes, and wrest them into an other sence, and so doe fall into a fallacy of the ambiguity of a word. And further, because they ascribe that vnto the merits of man, which is due alone vnto the grace of God, and to the onely merit of Christ, they mingle contrary causes together, and out of them [Page 196] do frame and forge I know not what. But to enforce some merit from a free reward, they do not only make a foolish and rash consequence, but also do deny God to be the onely fountayne of all goodnes, and do con­clude, that there is some good thing in wretched sinners which are wholy corrupted.

Furthermore, that which they babble of inherent righteousnes, is altogether vayne and foolish, for the free forgivenes of sinnes, and the imputation of Christ his merit doth quite overthrow as well this inherent righteousnes, as that righteousnes of workes, for these are two contraryes which can never stand together, nor be attributed vnto one and the selfe-same thing, but one of them alwayes confoundeth and driveth a­way the other. Surely such fictions of the Devill and vayne men, are altogether to be reiected and condem­ned, which pull in pieces the whole doctrine of the free remission of sinnes. For they which goe about to esta­blish and set vp theyr owne righteousnes, do not sub­mit themselves vnto the righteousnes of God,Rom. 10.3. they do not onely deceive, and as much as in them lyeth con­demne themselves and others, but also they arrogate the honour of God vnto themselves, or at the leastwise much weaken it, for as soone as they set vp their owne righteousnes, they throw downe the righteousnes of God; for this is the onely beginning to obteyne the righ [...]nes of God, that men should altogether re­nou [...] [...]heir owne righteousnes, and to confesse and ackn [...]dge themselves to be voyd of all righteousnes. For as long as a man thinketh that he hath the least good thing of his owne, he is vnfit to receive the righteousnes of God, which he giveth and imputeth freely, for God receiveth into favour, and saveth none but sinners, such as are voyd of all righteousnes.

[Page 197]Hence is it that the Prophets and Apostles do set the only grace of God, and sole merit of the Messias,Dan. 9. 1. Tim. 1.15 as con­trary vnto all the merits of man, and all outward causes which prophane and wicked men in their inconstancy and rash attempts do invent; for by this meanes they teach vs, that there is no other way for men to become righteous and enter into heaven, but the onely and meere goodnes of God, and the merit of Christ alone. Agayne they teach vs, that all and singular the ende­vours and merits of man, by which men go about to de­serve the grace of God, are nothing else but manifest il­lusions and sleights of the Devill, by which ignorant men are made strangers from God, and throwne head­long into the deepe pit of condemnation. Therefore this free iustification ought alwayes to be remembred and thought of, for Sathan laboureth and watcheth for no­thing more, then that he might quite put out, or at the least darken this free iustification of faith. This he hath gone about in all ages, and obtained in many places. But let this suffice to be spoken of the first quality of iusti­fication.

Secondly, this iustification is by all meanes perfect, and most absolute, for God doth not pardon one or two sinnes only, but he forgiveth all and every sinne. Neither doth he only forgive sinnes that are already committed & past, but he doth remit the dayly falls of his children, if they repent. This the scripture teacheth vs in many places, and diligently vrgeth. Iohn sayth playnely,1. Iohn. 1.7. that the bloud of Christ cleanseth vs from all sinne. S. Paul to the Colossians sayth expressely,Cap. 2.13. that God pardoneth all our trespasses. I have put away, sayth God by Isayas, all thy sinnes as a cloud, and thine iniquities as a mist.Isay. 44.22. Againe, in the same Prophet he speaketh thus, I am he which putteth away thine iniquities,Isay. 43.25. and that for mine [Page 198] owne sake, and will remember thy sinnes no more. So also David teacheth vs,Psal. 103.12. that God removeth our sinnes as farre from vs, as the East is from the West. So also Michah teacheth vs,Michah. 7.19. that God will cast all our sinnes into the bottome of the sea, and blot them quite out. Like­wise S. Iohn in the Revelation affirmeth,Revel. 1.5. that Christ hath loved vs, and washed vs from our sinnes in his bloud. The same Isayas likewise affirmeth,Isay. 1.18. saying, though your sinnes were as Crimsin, they shall be made white as snow, though they were red as Scarlet, they shall be as wooll. So the holy Prophets and Apostles speake all as with one mouth, and constantly affirme, that not some of our sinnes onely are forgiven vs of God, but that all our sinnes are pardoned vnto vs, how great and fearefull, how many and sundry soever they be. But God doth not only wipe out those sinnes that are com­mitted and past, but doth also pardon the dayly slips of the penitent. This let no man storme at, as a paradox vnheard of. For if God would punish the dayly falls of his children, and take vengeance on them for theyr sinnes that are to come, and yet pardon those that are past, what would it profit I pray you? So that the great and incredible goodnes and mercy of God doth ex­tend and stretch it selfe as well to the pardoning of sinnes that are to come, as to the remitting of those that are past, otherwise the mercy of forgivenes of sinnes should be but halfe a mercy onely, and not perfect and ab­solute.

None of vs ought to take vnto himselfe liberty to sinne, from this fatherly compassion of God, for this were to make a mocke of God, and to tread his grace vnder foote, and to shew that a man is a stranger from God, and from his spirit. For the least sinne cannot be committed of any man without manifest contempt of [Page 199] God. But it should rather be an encouragement and provocation vnto vs to the more earnest study of god­lynes, for by how much the greater benefits God hath bestowed vpon vs, by so much the greater obedience are we bound to yeeld him, which we cannot performe, without a studious care to avoyd evill, and to do good. They therefore which sinne rashly and securely, do in­deede shewe that they are prophane, and have nothing to do with God.Iude. 4. This the scripture delivereth playnely saying, that they are appoynted of old vnto condem­nation, which from the grace of God take to them­selves liberty to sinne securely, and let loose the reynes to their owne lusts, and obey them; for they which so abuse the grace of God, and his lenity in pardoning, vn­to wantonnes, do not onely abrogate the kingdome of Christ, and deny that there is a God, but also do shew that they are wholy given over vnto Sathan as his very bondslaves. But the godly, which do feare and obey God as their father and Lord, though there were no hell nor punishment to be feared, yet they would vtterly abhorre to sinne and displease God. Wherefore that in­finite goodnes of God in forgiving sinne, should be vn­to no man an enticement to sinne, but a teacher vnto e­very one, to live holy and without blame. For, he which liveth wickedly, loseth the price of his redemption, and belongeth not vnto Christ as long as he sinneth secure­ly, and defileth and poluteth himselfe with abhominati­on. But they which earnestly labour to order and frame themselves according to the rule of Gods law, they do indeed and lively declare that they have the holy spirit, and belong vnto Christ.

Moreover it ought to move nor trouble no man, be­cause that some of the promises of the forgivenes of sins before rehearsed, are spoken without any generall note, [Page 200] and seeme to be as it were particular. So that we must know, that notwithstanding they are indeed vniversall and generall, for indefinite propositions are equall vnto generall propositions. This the multitude of them doth argue and shew. Or if a particular word, or a word that signifieth but one thing be set downe,Iohn. 1.29. as, The Sonne of God taketh away the sinne of the world, then the generall word is signified, which conteineth vnder it all and every particular kind. And he that taketh away the generall thing, it must needs be that he must take away also all and every particular kind thereof. For sinne, that is heere put in the singular number, although it be referred by some vnto the common vice & corruption of nature, and that not amisse, yet nothing hindreth but that it may be taken figuratively for every iniquity:Synecdoche. as if the Evangelist should have said, whatsoever corruption or vnrighteousnes is a­mongst men, by which God may be offended, or aliena­ted from mē, all that is taken away, and satisfied for ever­lastingly, by the only sacrifice of Christ made once for all. This benefite of Christ ought to be enlarged and ap­plied, as well vnto all actuall sinnes, as vnto the originall sinne and corruption of nature, that all occasion of cavil­ling should be shut vp from the Papists, which in their Synagogues do babble and blatter that Christ hath satis­fied only for originall sinnes, & not for actuall, for which they impudently say, that we ought to make satisfaction. So that sinne in the singular number with the Evangelist, is as an il-favoured head, vnder which many vnseemely members are couched; and it is as an vncleane fountaine, out of which many vncleane chanels do spring & flow; and as an evill and corrupt tree, out of which much evill and corrupt fruit do bud and grow, all which, and every of which the Lambe of God hath taken away with his pretious bloud.

[Page 201]In this free forgivenesse of sinnes, the most excellent glory of the Mercy of God shineth brightly, and trium­pheth infinitely over the rest of the workes of God. Therefore the Prophet sayth in expresse words,Psal. 145.9 God is loving vnto every one, but his mercy is above all his workes. For the Hebrew word which the Prophet vseth in the place rehearsed, signifieth an inward Mercy, such as re­maineth in the very bowels: which the Scripture is wont to vse, when there is any speech of the Free-mercy of God, and the receyving of a wretched sinner vnto grace. Therefore the Prophet doth preferre the infinite mercy of God, farre before all temporall benefites, as if hee should have sayd, The goodnesse of God is great, in that he mercifully vpholdeth this world, in that hee favoura­bly provideth for all creatures, and maintayneth and kee­peth them in their estate: but that goodnesse of God, by which hee plucketh miserable man out of everlasting death, and redeemeth, and saveth him in Christ, is by infinite degrees greater and more excellent. This Mer­cy of God is the onely refuge for miserable sinners, a most sure Sanctuary from all danger, and a most wel­come refreshing. The whole Scripture teacheth vs, and dayly experience prooveth it true, that God is easiie to be intreated, and mercifull vnto none, but vnto such on­ly, which reverently and humbly fly vnto his Mercie with an vnfeigned confession of theyr sinnes, and be­wayling of theyr guiltinesse. Whosoever therefore seeke for acquitall from sinne without the grace of God and merite of Christ, doe set light by the mercy of God, and the blood of Christ, and shall never attayne to the re­mission of theyr sinnes. For no pleading of a mans own worthines, hath any place before Gods heavenly iudge­ment seate,Luke 18.14 but an humble deploring of sinne is there accepted. They therefore which desire to bee iustified [Page 202] and to be acquited both from the punishment and from the offence, must altogether withdraw themselves from the righteousnesse of workes, and betake themselves wholy vnto the Mercy of God onely: for hee alone can put away sinne, and wipe out the guiltinesse thereof. For whomsoever the goodnesse of God and merite of Christ hath not delivered from sinne, let him see and try what it is that can set him free from the law and the pe­nalty thereof.

From this it may be concluded for a most certaine and an approoved thing, that wretched men can no other wayes be freed from theyr sinnes, but by the Mercy of God onely. This therefore is the first and chiefest prop and foundation of our fayth and Salvation; that wee are accepted of God: not that we deserve this by our owne worthinesse; but that our sinnes are forgiven vs, by the Mercy of God, and not layd to our charge. So that God doth iustifie his children, by forgiving them their sinnes, and imputing the obedience of Christ his life vnto them for righteousnesse. Now, no man ought to mar­vell that we are iust before God, not by our owne inhe­rent righteousnesse; but by that, which being in Christ, is imputed vnto vs through fayth. Certaynely in our selves wee are vnrighteous, and cannot by any power of our owne attayne vnto righteousnesse before God. But Christ satisfying for our sinnes by his death, brought to passe, that this satisfaction should be imparted vnto vs, and that wee in respect of this should bee accounted iust before God. For even as he made our sinnes his, so also on the other side, he maketh his righteousnesse our righ­teousnesse,In Psal. 22. as Saynt Augustine sayth. As therefore Christ in our sinnes was guilty, so likewise wee in his righteousnesse (purchased by him in his death) are re­puted and become righteous. This the Apostle playnely [Page 203] testifieth, when he sayth,1. Cor. 1.30. that Christ is made vnto vs of God, righteousnesse. By which wordes hee signifieth, that Christ was appoynted of God, for vs, a Priest and a Sacrifice, to witte, that by offering vp himselfe, hee might purge our sinnes, and obtayne remission of sinnes for vs, in which our righteousnesse consisteth before God: and also that this obedience, which hee yeelded vnto his Father, by tasting of death for vs, should be im­puted vnto vs for righteousnesse. And although this o­bedience of Christ his death is properly that thing which is imputed vnto vs of God for righteousnesse, as which God esteemeth as if it had beene done by vs, and that wee our selves had satisfied his iust iudgement: yet wee must know, that the obedience of the life of Christ, which he yeelded vnto the Lawe by living holily, and that holinesse of the nature of Christ, by which he was holy from his Conception, are not by this altogether ex­cluded from the matter of Iustification.

For that holinesse of Christ, both of his nature and life, was necessary for this purpose, that the Sacrifice of Christ might bee imputed and imparted vnto vs for righteousnesse.

For Christ could not have satisfied for our sinnes by his Sacrifice, and so have obtayned remission of them for vs, if he had not been an holy Priest, and also offered vp an holy Sacrifice.

Hence is it that Saynt Paul vnto the Hebrewes sayth,Hebr. 7.26, 27. Such an high Priest became vs, which is holie, harmelesse, vndefiled, separate from sinners, and made higher then the heavens: which needed not dayly, as those high Priestes, (namely the Leviticall) to offer vp sacrifice, first for his owne sinnes, and then for the peoples: for that did hee once when he offered vp himselfe.

Beholde a most cleere and evident testimonie of the [Page 204] holinesse of our Priest: Of the holinesse of our Sacri­fice,1. Pet. 1 18 19. Saint Peter speaketh, when he sayth, that wee were not redeemed with gold nor silver, but with the precious blood of Christ, as of a Lambe vndefiled and without spot. By these wordes Saint Peter signifieth, that those lambes which were killed in the old Testament, and did resemble Christ, as types and figures, ought therefore to bee without blemish, that by this the innocency and holinesse of Christ our Sacrifice, should bee shadowed forth vnto vs. For Christ as Iohn Baptist sayth, is that Lambe of God, that is, that Sacrifice ordayned of God, to take away the sinne of the world. By these thinges it may now be vnderstood, how, and how farre forth the holinesse both of the life and nature of Christ appertay­neth vnto this matter of Iustification: namely, how farre forth it was necessary to this purpose, that Christ by his holy Sacrifice, or obedience of his death might de­serve remission of sinnes for vs, in which remission of sinnes consisteth our righteousnesse before God, as wee may vnderstand by the wordes of Paul to the Romanes. Rom. 5.19. And hence also may this bee gathered, whenas Paul to the Romans sayth, that by the obedience of one, to wit Christ, we are made righteous; that he meaned it of the obedience of his death, which Christ yeelded to his Fa­ther, by tasting of death for vs. For wee are reconciled vnto God by the death of Christ,Rom. 5 9, 10 and iustified by his blood, as the same Apostle sayth in the same Chapter.

Furthermore, this Iustification is not onely free and perfect, but also everlasting, in as much as sinne ought not to be imputed vnto them that are iustified, any more for ever. For whom God hath once receyved into fa­vour, having blotted out their sinnes and offences, those doth hee still preserve in his favour as righteous, so that they can fall from grace and perish by no manner of [Page 205] sinnes, (they being and remayning pardoned in them.) For God wil never remember those sinnes, to which the regenerate are as yet subiect. This the Scripture expres­seth, and diligently affirmeth in many places. For God by Isaias sayth, I will remember thine iniquities no more. Isay. 43.12. A­gayne, he sayth by Ieremie: Ierem. 31.34. I will be mercifull vnto theyr iniquities, and remember their sinnes and transgressions no more. These and such like places of Scripture, promise the grace of God and forgivenesse of sinnes,Hebr. 8.12. not for a day or two onely, but affirme that it shall alwayes bee of force, and continue while life lasteth, so that the forgive­nesse of sinnes is dayly and continuall, all our life long. For a full and sufficient satisfaction hath beene made for them, by Christ, once for all. For with one offering,Hebr. 10.14 as the Apostle sayth, hee consecrated for ever them which are sanctified. Therefore seeing that Christ by his owne blood, hath entred into the Holy place, and hath obtai­ned everlasting Redemption for vs, and that our sinnes are taken away in his blood: God cannot by right re­member them any more. For God is so iust, as that hee will not have payment and satisfaction made for one thing twice. But he is so well pleased with the satisfacti­on of Christ, that he requireth no other satisfaction.Isay. 53.7. For the Lord hath layd vpon him the iniquity of vs all, and Christ himselfe hath taken vpon him all the sincke of our iniquities, that he might redeeme and free vs from eter­nall destruction. This is our onely hope and comfort, that Christ hath so once for all taken away all the sins of the world, that not the least signe of them remayneth. For this cause the Evangelist calleth Christ, The Lambe of God that taketh away the sinnes of the world. Sure­ly, Christ hath so satisfied for our sinnes by his death, that not one of them remayneth, for which satisfaction is not made fully and sufficiently. So that by the bene­fite [Page 206] of Christ we are redeemed and iustified,Rom. 5.1. and through him we have peace toward God.

This satisfaction of Christ, whosoever doth with a true & stedfast faith apprehend and apply vnto himselfe, hath wherein hee may reioyce and be glad in himselfe, and that much more then hee is wont to reioyce, which hath runne so farre into other mens debt, that hee hath nothing to pay: who, when he shall heare that an other hath payd it in his name, and hath fully discharged the whole debt, reioyceth heartily, and is more glad in his mind, then if he in his owne person had discharged the debt. So also our conscience, when it heareth that Christ hath satisfied for all our sinnes, both great and small, so that God will never call them to his remembrance, doth much reioyce; and conceaveth true peace within it selfe, and relyeth most peaceably vpon that satisfaction of Christ, and favour of God recovered agayne, and is ex­ceeding glad in it selfe, that it hath and shall have everla­sting reconciliation and peace with God. By this we may playnely see, how necessary the grace of God is to the remission of our sinnes. Let every man therefore dili­gently weigh his owne misery: for except a man doe well consider this, hee can never vnderstand how much the remedy thereof is to bee desired. Let every man therefore truely acknowledge, that he is every way past recovery in himselfe, that so he may be iustified by God onely, and transported by Christ from destruction to Salvation. And let no man repose himselfe, or put any trust in his owne wisedome, in this Article of Iustificati­on. For by how much the more a man leaneth vpon his owne wisedome and opinion, by so much the more swift and grievous iudgement doth hee plucke vpon his head. Furthermore, let every man thinke, that amongst all there is not one, which standeth not in need of this [Page 207] inestimable benefite of God.Psal. 14 3. Rom. 3.23. All are gone out of the way, and corrupted. For the Prophets and Apostles, whenas they thus speake, doe vniversally accuse all of iniquitie, and doe make every one guilty of iust con­demnation; and so doe frame theyr order of teaching from the generall vnto the particular, that every man in particular may consider and weigh in his owne consci­ence, whether it be so in him or no, which is spoken ge­nerally of all. For a man is little touched with a generall speech, vnlesse hee vnderstand it particularly to apper­taine vnto himselfe. Therefore seeing all excuse is cutte off on every side; let every man seriously acknowledge his owne sinnes and offences, that so by Christ his Re­deemer and Saviour, he may be delivered from them.

CHAP. 28.

NOw in a few wordes we must shew, what and how great good things doe issue and are to be looked for from this free remission of sinnes. And these benefites are especially foure; and these, the greatest of all bene­fites: the first of which, is everlasting reconciliation with God. For when God doth forgive and pardon our sinnes freely, he doth then receyve vs into favour, and continue vs therein. For whom he thus iustifieth, those he embraceth and affecteth with the same love,Iohn 17 23.26. where­with he loveth his onely begotten Sonne. For when he pardoneth vs our sinnes, hee loveth vs as dearely, as if [Page 208] we had never offended. For the obedience of Christ is imputed and imparted vnto vs, and for this imputation sake, we are as deare and as acceptable to God, as Christ himselfe is. Secondly, in this, that God doth freely par­don vs all our sinnes, he llikewise forgiveth all and every punishment, which we have infinitely deserved and pluc­ked vpon our selves by our sinnes. For when the offence is taken away, the punishment must needes bee taken a­way likewise: for the offence is forgiven that the punish­ment might be taken away. The third benefite is, that our corrupt nature is reformed by the power of the holy Spirit, and framed vnto the Image of God, so that wee begin to love and worship God, even in this life. The fourth benefite which we receyve by Iustification, is e­ternall Life and Salvation, which God onely imparteth vnto those, whom he hath iustified through the remissi­on of sinnes, and by his spirit made new creatures. These are the foure great and excellent Benefites, which follow vpon Iustification. So that when our sinnes are aboli­shed and blotted out, the mercifull and fatherly counte­nance of God beginneth to shine vpon vs.

Therefore this Iustification may bee discerned and knowne by that which followeth it, as by the effects and benefites which proceed & flow from thence: Among those, the feeling of the love of God toward vs, and the calling vpon him, doe chiefely excell. For when hee iu­stifieth vs, then doth hee manifest and shew his love to­ward vs. For although he loveth vs in Christ with an e­verlasting love; yet doth hee then lively and manifestly shew and declare, that his love toward vs, when he forgi­veth vs our sinnes, and reformeth vs with his spirit. Then doe we by certayne experience feele in our hearts, the strength and most effectuall power of the love of God towards vs.Rom. 8.26. For the holy Spirit doth stirre vp and make [Page 209] in vs hearty prayers, by which wee doe call vpon God,Gal. 4.6. as our loving and mercifull Father without trembling. So that fayth, by which we relie vpon God; and love, which wee have towardes God; and prayer, by which wee call vpon him; are three most certayne signes of our Iustification: For these doe necessarily follow Iusti­fication. But of these more shall be spoken hereafter in Glorification.

Last of all, this Iustification belongeth onely to the E­lect, and such as shal be saved. This Paul plainly teacheth here, whilest hee sayth, that God calleth and iustifyeth those onely, whom hee hath predestinate. Here there­fore Vocation and Iustification, are set vnder Predestina­tion, as the effects vnder theyr cause. So that Iustificati­on doth not reach farther then Predestination. For the effectes cannot bee larger, and reach farther then theyr causes. They therefore which thinke that Iustification belongeth vnto all in generall, ought first to teach and proove, by the word of God, that Predestination or E­lection is common to every one. Agayne,Act. 13.48. Tit. 1. Iohn 10.26. the Scripture playnely teacheth vs, that Iustification is given and be­longeth onely vnto those, that are appoynted before vn­to Life eternall. But this thing is so cleere and mani­fest, that it needeth no long proofe. Let these things therefore bee spoken here briefely concerning Iustifi­cation.

CHAP. 29.

NOw Glorification beeing the last Lincke of Pauls Chayne, this followeth to be set vnder Iustification very fitly. For so Paul teacheth, that the gift of the holy Spirit, and the renewing of our corrupt nature vnto the Image of God, doth necessarily follow our free recey­ving into the favour of God, and cannot bee separated from it. Wherefore Glorification followeth Iustificati­on, in a most divine order: because it is the finall cause of it. For therefore is this or that man iustified, that in the end he may be glorified. Therefore after Paul had taught that sinnes are forgiven men by the onely free mercy of God, now he proceedeth rightly to teach and declare how sinnes are abolished and purged: and so sheweth how Glory and the Image of God is recovered in man. This hee sheweth in the worde (glorifying.) Therefore to glorifie, is nothing els, then to abolish the corrupt nature of man, and so to reforme man vnto the Image of God, and make him fit for eternall Glory. So that regeneration from the effect and last end thereof, is called by the name of Glorification: in asmuch name­ly, as the Elect by it are renewed vnto the Image of God, and then translated into everlasting Glory. For God wil [Page 211] have his Glory and holinesse to shine in the Elect here after a sort. And fayth being in some sort inflamed by the holy Spirite in our calling, and our will somewhat changed, is here more inflamed and changed. But this is perfourmed and brought to passe by no other meanes, but onely by our regeneration. For God doth not be­ginne and finish the worke of our regeneration in one day, and at one instant, but doth continue and perfect it by little and little. Here therefore a few things ought to be spoken concerning Regeneration; which, that they may be handled and intreated of the better and more plainely with the greater fruite, wee ought to consider these foure severall heads. First, what Regeneration is, and by what meanes it commeth. Secondly, in what parts it consisteth, and of what sort it is in this life. Third­ly, how necessary it is, and for what thinges it is profi­table. Fourthly, by what signes and tokens it may bee knowne.

Concerning the first thing: Regeneration is not the abolishing of the former substance, and the establishing agayne of a new, neyther is it the changing of one sub­stance into an other: but it is the reforming of our cor­rupt nature, and the repayring and restoring of the I­mage of God in man. So that in this Regeneration, there remayneth the same frame of the body and sub­stance, but the inward and wicked affections of the mind onely are amended and changed: which seeing it is a spirituall change, it is felt inwardly before it bee learned, as Saint Cyprian speaketh elsewhere. And it is nothing els, but the amending and abolishing of the corrupt and wicked qualities, that remayne in the substance of man.

Therefore whom God hath iustified, those also hee doth regenerate and change vnto his most blessed glorie [Page 212] and purity of life, that they may repent and be ashamed of theyr former life, that so they may betake themselves vnto a better course. For no man can have an earnest de­sire vnto the grace of God, except first he know his sins, and be displeased with himselfe in them. So that a renew­ing is required. For God will not have his Elect to abuse his gentlenesse and long suffering, and therefore doth he renew and frame them to sincere manners and holy acti­ons. Therefore they which are effectually regenerated, do begin to be displeased with themselves for their sins, and to be grieved in their hearts, that they have displea­sed God, and with theyr whole heart doe detest all wic­ked deedes whatsoever, so that hereafter they will not commit or doe them; and so doe shew theyr thankeful­nesse, by eschewing of evill, and doing of good: and there is in them, a turning away from Sathan and evill deedes, and a turning vnto God and to good workes. And although the regenerate doe fall often, yet they doe not defend nor allow of theyr sinnes, but desire day­ly more and more to hate and eschew them. So, they which are converted, begin to savour of better thinges, and doe change theyr evill custome, and kind of life, and revoke theyr former course of living, and so convert theyr actions and endevours from evill vnto good, as from one contrary vnto an other. They which are thus affected, doe feele true ioy in theyr hearts, in that they have God at one with them, for theyr Mediatours sake, from whence followeth an earnest desire to obey God in all his Commandements. Let the regenerate there­fore know, that now the time is come, wherein they ought to approve and fulfill those most wholesome pre­cepts of divinity, not so much by discoursing of them, as by performing them constantly, & living godly: because they can by no other way obtaine blessed immortality & [Page 213] heavenly Glory, but onely by true fayth and ready obe­dience vnto the commandements of God. Therefore how much or little soever it be, which the children of God have, and savour of regeneration, to it they ought to frame theyr manners, sayth Augustine. Tom. 7. co­lum. 694.

Now this renewing, as is abovesayd in the Treatise of Vocation, is begun and finished by the word and spirit of God. By the word, he sheweth vs, what things he wil have done or not done by vs: and by his Spirite there is strength ministred vnto vs to performe them. This rege­neration is especially wrought & continued in the mind, will, and heart of man. So that God sheweth forth and declareth his goodnesse towards his children, here, three manner of wayes. First, hee doth enlighten and dispell the blindnes of the mind, by the Sun-shine of his Spirit. For whatsoever man savoureth of his owne selfe,Rom. 8.6, 7. is en­mity against God, & bringeth death with it. This blind­nesse of mans mind, is not simply the ignorance of God and of himselfe, but it is a stubborne rebellion, and prowd presumption against God. So that by how much a man excelleth and is indued with the greater quicknes of nature, by so much the more doth he resist and strive against God himselfe and his owne Salvation. Because such an one feareth not to charge the wisedome of God with extreame folly. For all men, as long as they are not renewed with this new and heavenly light, do thinke the holy mysteries of God to be foolishnesse. So Paul whilst hee preached Christ crucified vnto the Grecians, sayth,1. Cor. 1.23. that to them he preached foolishnes. So that the enlight­ning of this rebellious and hurtfull blindnesse, is a great and inestimable benefite of God. After this inlightning followeth a right iudgement and opinion of God, of his will and of his workes: because that then men begin to know God rightly, and to iudge of him accordingly, [Page 214] when they be inlightened by the spirit of God. Second­ly, it changeth and reformeth the will of man, which is extreamely contrary vnto the law of God. And of evill it maketh it good, and of vnwilling and stubborne, it maketh it ready and obedient.Phil. 2.13. So the will of man doth then begin to be good, when it is reformed and renew­ed by God. Here also the infinite goodnesse of God sheweth it selfe, whilest that it maketh man of an adver­sary and foe to become a friend and heyre of heavenly glory: which otherwise in himselfe is so corrupted and depraved, that hee hath mind to nothing but evill, and hateth God extremely. This will of man, howsoever by nature it be so wicked and perverse, as to resist and with­stand God and his will; yet no will can be so wicked and stubborne, but God if he will can mollifie it, and make it good, as Augustine sayth well. Now God will doe this in the Elect,Ezech. 36.26, 27. because that of his owne accord hee hath promised that he will doe it. Thirdly, it converteth and reneweth the stubborne, vnapt and disobedient heart, and so doth weaken and debilitate the strength of sinne in his children, and doth create in them an earnest study and desire to live godly, and maketh them altoge­ther forward vnto all piety. Lastly, it stirreth vp in them good workes, and endueth them with sincere and holy behaviour.Phil. 2.13. So God worketh in them, both to will that which is good, and doe that which is right. So that all power to live godly, proceedeth and commeth, not from theyr owne power, but from God onely which worketh in them effectually by his Spirit. For this spi­rituall renewing is called in many places of the Scrip­ture by an excellencie, The creation and worke of God; because that it is his worke to illuminate the blind vnder­standings of men with the knowledge of himselfe, and to change theyr crooked willes and hard heartes, and to [Page 215] frame them vnto the obedience of his owne will. For these are so hard and difficult workes, that they can bee brought to passe and effected by none other but by God onely. Therefore the Lord by EZechiel promiseth, that he will cause, that we shal walke in his commandements, shewing, that regeneration, and power to doe well, is a worke farre surmounting all creatures. The vse of this doctrine is divers: First, that the grace of God, by which onely the Elect are changed into new creatures, may be maintayned, agaynst that divellish invention of free will, which the Papists dreame of. But here the Pa­pists offend grievously; for looke how much they attri­bute vnto the power of man, so much doe they detract from the grace of God, and merit of Christ. For the grace of God and the power of man, are in this matter two contraries, which cannot be maintayned of one and the selfe same subiect at one time. Therefore Saynt Au­stine in one place sayth very well, that that is not free, which the grace of God hath not made free. For the Scripture, as we have sayd before, doth not leave a man so much as a good thought, which is the least part of a good worke.2. Cor. 3.5.

For such is the blindnesse and frailty of mans wit, that it is not onely vnable to conceyve and bring forth of it selfe any thing rightly or truely, but also that it frameth and inventeth to it selfe many and most dangerous er­rors, even from most true principles. An evident exam­ple of this, we may see in the free-will of the Papists. But that most fond dreame of theyrs, vanisheth like a vapour, by this doctrine of regeneration; and the spirit of God onely is prooved to bee the onely beginning and true cause of every good worke. Agayne, seeing God doth regenerate man, and make him fit for good works, that o­ther fiction which the Papists have dreamed, concerning [Page 216] workes fore-seene, is overthrowne and beaten to pieces. For seeing no man can doe good, except by the grace of God hee be changed into a new creature, it thence followeth, that God could fore-see no other workes in man, but such as hee himselfe should worke in him; whence a man may easily gather, which considereth the matter any thing at all, that this opinion concerning workes fore-seene, is a meere and forged fable.

Moreover, the Papists, and the more grosse sort of V­biquitaries, do in this place, after their manner erre and invent a new fiction, whenas they thinke that there is some secret and hidden power in tne water of Baptisme, which is able to convert and renew a man. And from thence they labour to inferre, that they which are bapti­zed are regenerate in the very act of Baptisme. This vn­savory invention is the fosterer of noysome errours. But the falshood thereof is found; first in this, that it evi­dently appeareth by the holy Scriptures, that all are not regenerate which are baptized: as we may see, not onely in Simon Magus, but also in many others, eyther open­ly wicked, or hypocrites vnder hand and secretly: which although they have beene baptized, and receyved Bap­tisme as a true marke of their regeneration, yet theyr lives sufficiently declare that they were not regenerate. For although that the Sacraments are meanes or instruments, by which the holy Ghost is effectuall in the Ministery of the Church: yet in his power and efficacy, hee hath not tyed himselfe vnto them, neyther doth hee so worke by them, that that working should alwayes shew it selfe and exercise the strength thereof in the very act of admi­nistring them. Agayne, they doe offend and sinne ex­ceedingly and out of measure, agaynst the office of the holy Spirite, and the blood of Christ. For the holy Spi­rite is the onely efficient cause and principall worker of [Page 217] regeneration, and the bloud of Christ is the meritorious cause thereof: therefore they attribute that vnto the out­ward water of baptisme, which is due only vnto the holy spirit & the bloud of Christ, & so fall into a fallacy, from that which is no cause as if it were a cause, for they do cast that vnto the false and fayned cause, which ought to be attributed vnto the true and proper cause, and so, as much as in them lyeth, do overthrow and vndermine the principall heads of Christian religion. And whereas they inferre, that the purer and preciser sort of Divines do deny that Baptisme is the washing of the new birth,Tit. 3.5. as Paul to Titus speaketh. This is an vnsavory and a vile cavill, for they doe not onely admit and like of those words of Paul in their true and naturall meaning, but do receive them as a most sound confirmation and streng­thening of our cause: for Paul there playnely pronoun­ceth, that the power of the holy spirit doth effect and worke regeneration in vs. But our adversaryes do misvn­derstand those words of Paul and do abuse them, whilest they wrest them into an other sence, as seducers vse to do, and apply them amisse, and so do fall into a fallacy of the ambiguity of a word, whilest they interpret that ill, which they apply worst of all. Among true and sound Divines it is a thing firmely resolved and agreed vpon, that the Sacraments do not bring grace, but do for the strengthening of faith seale vp that which was bestowed before, as we may see in Abraham, Rom. 4.10. as in the common example and father of all them which beleeve.

Lastly, they erre not a little by this their most vayne fiction, whilest that they place the first beginning of sal­vation, and the ground thereof in the water of bap­tisme, for so they forge and frame the causes of salva­tion from the instruments that are vsed as meanes, and from the manner of applying them; but with deepe [Page 218] silence they do passe by, and with wonderfull craft neg­lect the true and proper cause of salvation, namely, ever­lasting and free election, and the onely merit of Christ, that they might the more easily deceive, and cast a mist before the eyes of the ignorant. For there is no greater nor more plentifull occasion to beguile and deceive, then where false and imaginary causes are supposed for true and proper causes.

Moreover, this regeneration heere is alwayes defe­ctive and imperfect, and a small beginning of a new life, and a certayne onset vnto it. This is prooved by mani­fest testimonyes of Scripture, and also by dayly expe­rience of the godly. The testimonyes of Scripture say, that we ought to be changed into the image of God from glory to glory,2. Cor. 3.18. Rom. 1.17. and to go forward dayly more and more from faith to faith. Also that the children of God ought to walke in his commaundements,Eze. 36.27. Tit. 2.14. and to keepe his statutes, and to be zealous of good workes. These and the like places of Scripture doe teach vs, that the elect are not the first day polished vnto the highest per­fection, but that by little and little as it were by de­grees, they are brought from one vertue vnto an o­ther, vntill after this life they shall come vnto the highest perfection, for they are not perfect which must be changed from one glory to another, and goe forward from faith to faith. Secondly, they which walke in the commaundements of God are yet in the way, and are not come vnto the end of theyr race, therefore they are vnperfect. For wayfaring men are often weeryed, and now and then stumble and fall by reason of these or these lets and hindrances: so al­so the regenerate men, beeing as it were weeryed in the course and study of godlines, doe slip often, and fall into these and these sinnes. Therefore the Apostle [Page 219] Saint Iohn sayeth playnely,1. Iohn. 1.8. that they which say they have no sinnes deceive themselves, and the truth is not in them. Also the most holy Prophets do playne­ly and freely confesse of themselves, that theyr best workes are poluted and stayned with many and great imperfections,Esay. 64. for in them alwayes the dregges of sin­full flesh remayne and abide, and very often the sparkles of theyr lewde affections doe breake forth and shewe themselves: but these hinder them not, because they have a promise of a pardon. These things the testimo­nies of Scripture teach vs, that the children of God do onely obtayne some beginnings of a new life heere, so that regeneration heere is maymed and vnperfect. For the holy spirit doth so illuminate and renew the mindes of the elect,1. Cor. 13.9. that heere they doe know but in part, and doth so change and refine their wills, that they can will and do that which is good but in part, as long as they live in this life. So that whether a man respect the vnderstanding of the regenerate, or whe­ther a man consider theyr will, hee shall easily finde that they are vnperfect, for they which are renewed still day by day, are not as yet wholy renewed, but the children of God as long as they live heere are re­newed day by day, therefore they are not as yet per­fect nor wholy renewed. Besides these, there are many other tokens, whereof the scripture is very plentifull, as which are wrought successively by the children of God, eyther in reioycing at the benefites of God, or sorrowing at theyr owne sinnes, and surely these do be­wray theyr imperfections. So that infirmity alwayes a­bideth and dwelleth in them, with which they must strive even vnto the death of the body, with an enter­course of going backward and going forward, as Augu­stine sayth in one place.

[Page 220]Secondly, dayly experience it selfe doth convince and prove the imperfection of the godly. For the most holy men of all ages have offended and sinned very often, which they could not have done if they had not bin vnperfect, for they which by regeneration are quite perfected, are set out of all danger of sinning any more: furthermore God hath no where promised that he will indue his children in this life with exquisite perfection, therefore they cannot be made perfect heere, for God doth not perfourme more in this worke of regeneration by the power of his spirit, then he hath declared in the revealed word of promise; and they themselves by their owne power cannot make themselves better and more holy, then God will have them to be. Also the most holy Apostles themselves say,Iames. 3.2. that in many things they sinne all. Iohn also in his Epistle pronounceth most plainely, saying,1. Iohn. 1.8. If we say that we have no sinne we deceive our selves, and the truth is not in vs. These testimonies of scripture teach vs, that not one liveth heere which is not a sinner. So S. Austine sayth in an other place most fitly to this purpose, Wo vnto the life of men although most holy, if it be examined & iudged without Gods mercy. But surely although regeneration be heere but onely be­gun and be vnperfect, yet for all that it is not vnprofi­table, but is very commodious vnto the elect, for from thence a most sure and evident token of their election and salvation is ministred vnto them. But of this matter shall be spoken more largely and purposely in the end of this treatise.

Regeneration hath also this commodity which is very great, for when men are regenerate, they are not onely delivered from the most miserable slavery of sinne and tyrany of the Devill, but also are made partakers of the life of God, for then are they truly grafted into Christ, [Page 221] and Christ is ioyned vnto them agayne, so that they are made one with Christ by the spirit, and Christ is made one with them. Also Christ then liveth in them saving­ly, and raigneth effectually, so that he giveth and besto­weth vpon them life everlasting; for whom he once hath begun to renew, those he never forsaketh, for he leaveth not this holy and chiefe worke of all his works as it were broken of,Psa. 138.8. but bringeth it vnto the end and accomplish­ment thereof:Mala. 3.6. therefore it cannot be made voyd because God doth not change his nature, nor disroabe himselfe of that goodnes wherewith he is endued. In this good­nes of God the salvation of the godly is grounded and setled, so that, what the elect have once layd hold on by a stedfast faith, that doth God never take from them, for the gifts and calling of God are such as are without re­pentance: for which cause Paul sayth playnely & boldly,Rom. 11.29 that God would performe that which he had begun in the Philippians, Phil. 1.6. and bring it vnto the last end and perfe­ction, vntill at the last after their happy resurrection their vile bodies be fashioned vnto the glorious body of Christ. So this regeneration is the neere fellowship and strong band of Christ and the regenerate: And where this grace is effectuall, there eternall salvation, and life and happines everlasting followeth and ensueth, for the old man with the concupiscences perisheth and is abo­lished,2. Cor. 4.16. but the new man is renued and fashioned vnto the image of God. This grace therefore bringeth with it a double benefit, for on the one side the strength and body of sinne is weakened and decayed, and on the o­ther side our lost righteousnes is repayred, and the image of God restored, so that we proceede from the aboli­shing and putting away of the one, vnto the restoring of the other, as from one contrary vnto an other. There­fore regeneration is the onely remedy of the grace of [Page 222] God, by which the corruption of nature is heere after a sort restrayned and amended, which renewing of na­ture shall be wholy perfected in the world to come, for then shall we necessarily love that which is good with a perfect liking, and necessarily hate that which is evill with a perfect hatred.

Furthermore we must note heere and diligently ob­serve, that this power of renewing is in God by nature, and is changed by no outward cause, or mutable occa­sion whatsoever, and therefore is as sure and certayne, as God himselfe in his essence is everlasting: for God is as constant in his promises, as he is vnchangeable in his essence. So that seeing he is alwayes the same, and continually as good as his word, and ever remayneth like himselfe, therefore also doth he truly and indeed perfourme and fulfill those things which he hath pro­mised in his word: for the promise of God is sure, be­cause that grace, whence it dependeth and springeth, is sure, and grace is onely of that which is both by word promised, and indeed perfourmed freely and merci­fully without any expectation of reward. They there­fore which doubt of the promise of God, and the ac­complishment thereof, they do rather by deedes then words accuse and argue God of vnconstancy and false­hood: therefore the distrust of the good and favourable will of God, and of the perfourmance of things promi­sed, is without doubt a very great sinne, for God by his almighty power doth begin, continue, and end this his worke of regeneration, wherein it consisteth, and is grounded: therefore this worke can no more be broken off and fall to the ground, then God can of any man be vanquished and overcome.

CHAP. 30.

FVrthermore, seeing this regeneration is in this life maymed and imperfect, hence it followeth necessa­rily and infallibly, that all good works also which pro­ceede out of it, as streames out of a fountayne, are may­med and imperfect: for such as the cause is, such an ef­fect likewise vsually followeth. Therefore seeing those workes are vnperfect, they can deserve nothing as due debt: for to the producing and effecting of any thing, there is required necessarily sound and sufficient causes, for maymed and mangled causes have never brought forth any thing, for imperfect causes are esteemed as no causes. And although the workes of the godly be inter­laced and stayned with many blemishes and imperfe­ctions, yet they are pleasing and acceptable vnto God, because in them he acknowledgeth the image of his spi­rit, which maketh the persons, whence those works pro­ceed, acceptable vnto God, and mixeth a good quality among their good workes, in which being dipped as in an heavenly and spirituall perfume, God doth approve and accept them. God in his fatherly compassion doth pardon the staynes and defects of good workes, so that the works when the corruption of them is abolished and [Page 224] wiped away, are accounted iust and righteous, and the satisfaction of Christ is imputed vnto them for righte­ousnes, like as it is to the persons from whom they doe proceede: therefore as he doth by his favour, love and iustify his Saincts vnto death (for the righteousnes of the most perfect man consisteth alwayes in faith, and the dayly forgivenes of sinnes) so also with the same fa­vour doth he love and iustify their workes, that is to say, he blotteth out and wipeth away the faults which re­mayne in them in this life, and imputeth righteousnes vnto them. As therefore the Moone doth borrow and take her light of the Sunne, so also faith iustifieth the works of the faithfull, and maketh them have a good sa­vour, therefore faith getteth the reward and name of righteousnes, both vnto the works, and also vnto the persons. So that although those works in themselves, and in respect of themselves be infected and stayned with many faults and blemishes, yet in respect of God which wipeth away all those blemishes, they are holy and righteous, and so their righteousnes doth much more consist in the forgivenes of sinnes, then in the per­fection of vertue and good works, as Augustine in one place sayth very well. The Scripture in some places compareth this favour of God vnto the compassion which a father hath toward his sonne, for fathers do so love their children, that albeit they see such or such ble­mishes in their bodyes, they do not yet thrust or drive them out of doores: yea rather if they have children that are lame, or tender eyed, or otherwise marked or misshapen by any other blemish, their fatherly love and naturall affections are sturred vp & breake forth so much the more vnto pity & compassion of them; and they do not only not cease to love them, but also they are much more carefull for their health & welfare, then for others [Page 225] which are not so diseased. So also God the most merci­full Father of all fathers doth pardon our faults when he hath adopted vs for his children, therefore he will neyther drive vs out of dores though we be vnperfect, nor cast our workes out of his sight though they be staynd with many spots. Hence is it that the scripture sayth in playne words, Though the righteous fall, (that is,Psal. 37.24 though he sinne thus or thus) yet he shall not be cast off: Let the godly therefore remember, though they stumble and fall this way or that way, that God remem­breth, and will not forsake his worke, so that God will finish the beginning of salvation which he hath be­gun to worke in them,Phil. 1.6. because God loveth and accep­teth both them and their workes. Therefore although God doe punish the sinnes and transgressions of his children by sundry wayes and divers afflictions, yet doth hee not execute revenge vpon them in that ex­tremity, as hee doth vpon the reprobates, but vseth towards them a fatherly and milde chastisement, as a most wholesome medicine, whereof there is a most comfortable promise, Psalme 89. verse 31. and so for­ward.

Furthermore, seeing the workes of the godly are vnperfect, theyr obedience also which they perfourme and yeeld vnto God must needs be vnperfect. But al­though it be such, yet God not for any inward merit and worthines of it, but for his owne grace and mer­cyes sake, doth no lesse approve and accept it, then if it were altogether perfect, and absolute in every poynt. As a father is contented with any indeavour of his sonne, and requireth not of him an exact perfection of worke, so that hee see him obedient and dutifull from his heart, so God also doth not reiect the earnest and sincere study and endeavour of obedience in his chil­dren, [Page 226] but God doth approve it as perfect, because he esteemeth an obedient will as a worke done: for that cause hee doth accept and like of any care of obedi­ence, so that it be sincere and proceede from the heart. And albeit that care be defective and vnperfect, which in it selfe deserveth rather to be reiected then favou­red, yet God doth behold it with a mercifull counte­nance and fatherly love. This condition and circum­stance the Prophet Malachy setteth downe in playne words,Mal. 3.17. saying, They shall be vnto me (sayth the Lord) in that day, for a flock, and I will spare them, as a man spareth his owne sonne that serveth him. As therefore a father doth not require full and perfect obedience of his sonne, so likewise God doth not demaund ex­act and perfect obedience of his children, but is con­tent with such, as they for the measure of humane fraylety are able to perfourme: therefore whatsoever God promiseth vnto the keepers of his lawe, that he will give them. This do the regenerate and godly ob­tayne and come vnto, not that theyr workes deserve this in theyr worth and excellency, but because the infinitenes of Gods goodnes and mercy hath so dispo­sed and appoynted it.

To conclude, although the works and obedience of the godly be imperfect, and cannot merit salvation, yet for all that they are not vnprofitable, nor to be left vndone: for they may be profitable for other ends, many of which are ordeyned for one thing. Heere therefore I suppose it very fit, and not vnprofitable, if I speake somewhat largely and playnely concerning good workes, and that for the Papists sake, who doe wholy corrupt, and quite overthrow the vse of these workes, as also of all the scripture beside. But that these things beeing conteyned in a briefe summary, [Page 227] and set downe in a playne method, may the more or­derly be handled of me, and the more easily be vnder­stood of the reader, these three things ought to be con­sidered, as markes set before vs. First, what, and what manner of workes there be in this life, and whether the grace of God may be attayned and gotten by them or no. Secondly, seeing that life everlasting is by all meanes the meere and free gift of God, why the scripture in many places doth promise a reward, and ascribe salvation vnto them. Thirdly, why good workes are to be done, seeing salvation is by no meanes attay­ned by them.

That the first may rightly be vnderstood, we must know, that the works of man, by reason of his divers con­dition, are diversly to be considered; for we must iudge of the effect, by the nature and condition of the cause. If therefore there be a diversity found in the cause, it ought likewise to be considered in the effect; for one and the selfesame thing cannot be spoken and affirmed of divers matters, and of vnlike things the iudgement must likewise be vnlike. Therefore man as touching his nature, is wicked and vntoward, yea, and so wicked, that he is extreamely contrary vnto God, and his will: so that his workes also before regeneration must needs be evill. For from an evill cause, there can proceede and be expected nothing but an evill effect, because the effect differeth not from the cause: so that these workes are worthily reiected of God, as worthy of eternall death, and the punishment thereof, and bee­ing so reiected, are most iustly condemned, because they are extreamely contrary vnto the will of God. Thus man and his workes are so contrary vnto the lawe of God, as that there can bee nothing more extreamely contrary. How then can man perfourme [Page 228] any thing in this estate of corruption and iniquity, which may be approved or acceptable vnto God, when as man in the corruption of his nature, and in all his thoughts and actions is an enemy vnto God, how can he deserve any thing at Gods hands? Therefore as man in this estate is wholy corrupt and evill, so likewise doth he bring forth evill and corrupt workes, by which he can deserve nothing else of God but eternall death. But heere the Papists with all their wit are out of the way, in that they fayne that there are certayne morall workes, which by their owne worth can make men gratious and acceptable vnto God, before they have bin regenerate and grafted into Christ by faith. And those merits they call merits ex congruo, so called, be­cause that (as they say) by right and equity they de­serve some reward, which God by right is bound to re­pay them. If this were true, why then man belike should not be wholy infected and corrupted with originall sin. But man, as we have testimonyes in the holy scripture, is wholy infected and corrupted with originall sinne,Gen. 6.5. Psal. 51.7. therefore that idle fiction of the Papists is nothing else but a meere invention of the Devill. Surely those works which proceede from any man before his regenera­tion, are every way foule and vgly sinnes, to which by right and equity there is no reward else due, but one­ly everlasting torment: But it goeth very well and fayrely with vs, if God doe not punish them in vs as they deserve. Agayne, all those workes of men, al­though they seeme fayre and comely in the sight of man, yet if they be skanned according to the rule of Gods lawe, they will be found to be meere filth and vnsavoury pollution: And that as the Starres, which although they seeme most bright in the night time, yet at the arising and presence of the Sunne, they lose [Page 229] their brightnes: so likewise those workes of men, which in the common view seeme to be right and beautifull, shall be manifest iniquity in the sight of God; so, law­dable sincerity heere, shall be greater vncleanenes there, and that which heere is approved as great glory, shall there be reiected as extreame shame and reproach. Farre therefore be from vs these faire-shewing and foule-mea­ning hipocrites, which cover the corruption and wic­kednes that is wrapped vp in the heart of man with a vayne flourish and fayned maske, and by their merits, which are worse then extreame filthines, doe labour to winne the favour of God, and to make him be­holding vnto them. Surely it is without all doubt, that they do provoke God more and more by these their workes, seeing that they are execrable sinnes. Agayne, they doe plucke vpon their heads the more grievous iudgement, and do aggravate theyr punishment, in that they thinke that theyr workes, which are nothing else but damnable sinnes, extreamely contrary vnto the lawe and will of God, are pleasing vnto God, and wor­thy of his favour, for by this meanes, as much as in them lyeth, they do as it were change God into a Devill, and make him the patrone of sinnes, to appoynt a re­ward for them: therefore farre be from a Christian mans heart all those workes which are thus farre opposite vn­to the will of God, and condemned of him as meere offences.

Then after that God hath begun to renew men by the power of his spirit, of evill they become good, and that but in part onely, for the corruption of nature is but onely restrayned and amended in some sort, for, (as is aforesayd) the elect are regenerate but imperfect­ly in this life, therefore they are not wholy good, and conformeable vnto the lawe of God: wherefore theyr [Page 230] workes also can be good but in part onely, and not per­fect, for there cannot be more in the effect, then there is in the cause, but whatsoever is in the effect, that shall be in the cause much more: therefore the workes of the godly are partly good, and partly evill. They are good, as they proceede from the operation and motion of the holy spirit, and are agreeable vnto the law of God. And they are evill, as they proceede from the flesh and vnre­generate part, and do decline and stray from the rule and obedience of Gods law. By this it manifestly appeareth, that no worke of man is so prayse-worthy (as Augustine sayth well) which is not defiled and stayned with some blemish or other.

These works deserve nothing at all toward the attaine­ment of salvation, because they are imperfect, and stray and swarve very farre from the law of God. For the law requireth so great perfection, as that it condemneth the least thought of the least sinne. Agayne, vnperfect works (according vnto the Canonicall rule which the Lawyers so call) are as if they were not done at all, for such as the cause is, such also must the effect needs be. Seeing there­fore that the cause is vnperfect, the effect must needs fol­low vnperfect, for it were extreame and ridiculous mad­nes to loke for a perfect and durable worke, from an im­perfect and transitory cause, therefore these workes are proved and convinced to be vnperfect, from their cause which is vnperfect; so that if a man seeke for a reward by them, he shall finde punishment, as Saint Augustine saith, for man in the least thing is not able to perfourme so much as the lawe requireth, therefore he cannot be thought righteous, and acquited before God and be­fore his iust iudgement seate, by the merit of his owne works. Wo therefore vnto the life of men, even the most commendable (as the same Augustine sayth) if it should [Page 231] be iudged according vnto the strict rigor of the lawe without the mercy of God. Moreover, seeing these good works proceed not from mans strength, but do spring the power and grace of the holy spirit, man cannot deserve or get any thing by them, seeing they be not his owne, but the works of God, for man doth them not of himself, but God doth worke them in him. So that to do that which God commandeth, & to receive those things which he promiseth, are both the gift of God, and so man had no merits of his owne: therefore the free works of God fall not within the compas of mans merit, because those works are the effects of the holy ghost, and not the deeds of mē proceeding from their own strēgth.

Therefore the Papists, in as much as they hunt for sal­vation by these works, are of all hunters the most vayne, for their labours and endeavours are alwayes frustrate and without effect, for they shall never attayne vnto that which they seeke for by them; and they play the fooles more absurdly, then if they should say they were able to strike fire out of the sea. Certaynely in this their foole-hardy enterprise they do manifestly tempt God, in that they go about to bring to passe things that are infinitely farre greater then their strength will suffer or permit. Agayne, in that they boast their owne deserts so confidently and boldly, it is a manifest signe that they are not regenerate, and that they know not themselves at all: for by how much the more a man is regenerate, by so much the more doth hee see and bewayle his owne sinnes and infirmityes, and so findeth and per­ceiveth by experience, that hee can do no good thing without the grace of God. Therefore from his heart doth he humble himselfe before God, and in the griefe of his heart with much lamenting doth he earnestly pray against those plagues which he hath deserved: also he [Page 232] confesseth his sinnes which are many and grievous, and is silent as concerning his merits which are none at all. Such humbling of ones selfe is the exalting of God, that is, he which thinketh himselfe vnworthy of the grace of God, God maketh him worthy, and exalteth him to heaven. For an vnfayned acknowledging and confession of a mans own humility, hath the compassion of God as a remedy prepared for it, as Augustine in one place speaketh: so that by how much a man is the more weake in himselfe, by so much the more doth the Lord sustayne him. Therefore a true confession of their owne imperfection, is the chiefest perfection of the godly, as is aforesayd: but they which with full and open mouth boast and prayse their owne worthines and strength, are not regenerate at all, neyther do rightly knowe their owne sinnes, nor humble themselves before God, for then are men wont to humble themselves before him, when they see and know their owne corruption.

But if they shall make an argument of contraryes, and conclude thus: Evill works condemne, therefore good works save, because that contraryes have contrary conse­quences: by concluding thus they conclude nothing, & talke much to no effect, because these are not true con­traryes, for evill works are perfectly evill, but good works are but partly good only, so that they are not equall on both sides, nor stretch not one so far as another, which is required in true contraryes, and ought to be in them, for seeing that evill works are perfectly evill, there is more evill in them vnto death, because they are altogether contrary vnto the lawe of God: but seeing that good workes are but onely good in part, therefore there is lesse good in them vnto life, because they are not every way agreeable vnto the lawe of God. By this it is mani­festly proved, that these contraryes of the Papists are not [Page 233] every way equall. So that the obiection and conclusion of them prooveth nothing at all, because it is wholy so­phisticall, and in no wise according to a Syllogisme. And let it not trouble any man, that one and the selfe same worke is sayd to be good and badde at one time: because the respect hath relation and reference vnto divers heads. It is sayd to be evill, in respect of the flesh, from which it proceedeth: and it is sayd to be good in respect of the spirite, from whose motion it commeth. So that there is no contradiction in this, because good and badde may be in one thing both at once, in a divers respect. And let these things suffice to be spoken of the first.

CHAP. 31.

NOw the second thing remayneth to be handled in a few words, namely, why the Scripture doth ascribe life and salvation vnto imperfect and maymed workes; seeing that they also are the free and vndeserved gift of God. Here therefore we must know, that God doth of­tentimes cal his owne free gifts our rewards, not because they are due vnto our merits and good deeds, but be­cause they are added as supplies vnto the graces that have formerly beene bestowed vpon vs. For to whom God hath vouchsafed his Election, which is the first grace, those also doth he adorne and beautifie with all other be­nefits which follow and depend thereof. So that whom he hath chosen, beeing induced thereunto by his owne mercy, those also doth he iustifie by the free forgivenes [Page 234] of theyr sinnes, and being iustified, he calleth them; be­ing called, he regenerateth them; and being regenerate, he glorifieth them. With these benefites doth God en­rich and adorne his children, that nothing may be wan­ting in them vnto Salvation. And these are with such an vnseparable knot lincked one within an other, that he which receyveth one of them, becommeth partaker of all the rest. In this respect, these latter benefites are, after the vsuall manner of the Scripture, called the rewards and wages of the former, not in respect of man that de­serveth them, but in respect of God that giveth them. So that God taketh occasion to give these latter benefites vnto men, not for such or such merits of theyrs, but for his owne former benefites which he hath bestowed and powred vpon them. Therefore the Schoole-men do in this poynt erre grossely, in that they make these latter be­nefites to be the rewards of mans merit, and that because they have vsed those former graces well and wisely. Surely we must not deny, but that God doth reward the right vse of his gifts with greater graces, but we must al­wayes take heed, that mans merit bee not opposed vnto Gods bounty. So that the reward which God hath ap­pointed vnto good workes, doth not depend vpon their perfection and worthinesse, but descendeth from the greatnesse of Gods goodnesse, and from his bountifull liberality. Therefore (as Augustine in one place spea­keth very well) God crowneth not our merits, but his own gifts in vs. Therfore whatsoever reward is given vn­to our good deeds, it is much rather in regard of vndeser­ved grace, then of a deserved reward. For the infirmity of the flesh, hindereth vs, that we cannot merit grace & everlasting life. Therefore al obedience which we yeeld vnto God, deserveth not the worth of an hayre. For which cause no rewarde can bee appoynted vnto our [Page 235] workes, as due by desert or equity.

And when as God calleth his free gifts our rewards, he seemeth to put on the person of man, and as a Father to make much of vs, to whom nothing is pleasing but re­ward, and thinketh not much, as it were, to make a cove­nant with vs. He surely for his part, doth not onely not owe vs any thing; but on the contrary, holdeth vs all bound and indebted vnto him, and so bound, as that we are not able to pay the least part. Agayne, when as God ascribeth that vnto the godly, beyond their desert, which he giveth freely, he sheweth how acceptable & wel-plea­sing, a sincere indevour to live well, is vnto him. There­fore by this terme of reward, he doth inflame and stirre them vp vnto the greater study of godlinesse, so that they imploy themselves wholy in his service. Therfore the re­ward is not promised and given vnto the godly for their merit or desert, but for the vndeserved favour of God: o­therwise, the most absolute observing of the law, could not deserve the least reward. For God hath all mankind every way so bound and indebted vnto him, that he may rightly chalenge for his owne, whatsoever proceedeth, as wel from each man in particular, as from all men in ge­nerall. Agayne, the righteousnes and holines of the law of God, is so great, that even the most perfect misseth much, and commeth farre short of it in this life. For as he leaveth vndone many things which he ought to have done, so he doth many things which he should have left vndone. Agayne, among those good workes which hee doth, the flesh alwayes mixeth some evill. And so the good workes of the best are partly imperfect and evill. If therefore they should bee examined and weighed in themselves and by themselves, in the iust ballance of the Lawe of almighty God, beeing defiled and polluted with theyr owne vncleannesse, filthinesse and deformity, [Page 236] they will be found much more vile and vnsavory in the sight of God, then any leprosie by the vncleannesse thereof can bee vnsightly and abominable in the sight of men. This Esayas doth confesse freely of himselfe, and other religious worshippers of God,Esay. 64.6. saying, We are all of vs as an vncleane thing, and all our righteousnesse as a filthy and most vile cloth. Here rhe Prophet, although hee had profited much in the matter of godlinesse, and in the worship of God, yet he confesseth, that he is infected and polluted with many and filthy sinnes. If the workes of so great a Prophet were defiled with sinne, as with the vncleannesse of leprosie, what shall wee thinke of our owne works, which are in no sort to bee compared with his? Certaynely, hee is altogether vncleane, that seeth not his owne vncleannesse. But the more holy that a man is, the more also doth he confesse and acknowledge his owne pollution and vncleannesse, as the example and confession of the Prophet doth manifest and declare. So that no man can be certayne of the free pardon and re­mission of his sinnes, except by a sound fayth and stead­fast assurance he do relye vpon the sole and meere good­nesse of God, and consider with himselfe, and detest his owne imperfection, and manifold sinnes. For God doth nothing by the halfes. Therefore hee hath determined, eyther to save him wholy, or els is ready to condemne him wholy. So that workes, if they bee considered in themselves, and without mercy, are worthy to be cast to­gether with men, into everlasting torments.

Here the Papists do agayne betray theyr owne grosse ignorance, or obstinate malice, in that they dreame and dare affirme, that the workes of the Saynts are not onely every way perfect in this life, but also more exact then the law of God requireth, to which God oweth Life e­verlasting and Salvation. And those works they call by a [Page 237] new found name, merits ex condigno, to which, rewards are due, and ought to be payd, even for the worth of the worke, according vnto the rule of Iustice. So these will have the works of the godly to be altogether perfect in this life, and wholy agreeable vnto the Law of God, so that they may by theyr inward vertue, deserve the grace of God as a reward. For so they make an equalitie be­tweene those works and life eternall; so that God should be bound by right to yeeld a reward vnto them. This i­magination of the Papists is vayne and fond; because that bond in which God first bound himselfe, is not me­ritorious of the least reward, but dependeth wholy vpon the promise and mercy of God. But the works of the godly in this life, are vnperfect, and onely but begunne; therefore there cannot be in them such force and power, as that by them, the sinnes of the godly, should be made a meanes for, and put away, and the grace of God attay­ned, as these would have it. Therefore this obligation or bond, wherein God is bound, cannot be prooved to pro­ceed from the worth of theyr works; and so this equa­lity, which they have forged and drawne out of theyr owne brayne, is altogether voyd. So Iob being regene­rate, sayth most truely, and confesseth his owne imper­fection and frailty, when he sayth; If I would iustifie my selfe, mine owne mouth shall condemne me: if I shall say I am perfect, he shall iudge me wicked. Let every man therefore confesse and acknowledge that he is vnperfect, that hee may have passage and entrance vnto the mercy of God. Farre therefore bee the name of perfection and righte­ousnesse from those works, which by Gods owne mouth are convinced to be full of pollution and vncleannesse. They adde yet further, that they are able to performe and doe more and better workes then the Law prescri­beth and commandeth, for which cause they terme them [Page 238] very impudently, the workes of Supererogation. And in these they do not onely put much confidence, but also do ascribe the prayse of theyr righteousnesse vnto them, and do place no smal part of their glory in them. By this vayne & wicked fiction, they do offend most grievously. First, in that they dare fayne, that these workes are who­ly consonant vnto the law of God, yea, more absolute then the law it selfe, and stick not to vaunt and thrust out these fayned works vnto God and the Church, as if they were true and very works indeed. Secondly, in that they are not afrayd by these workes to dimme the glory of God, and to make the merir of Christ of none effect. Lastly, in that they are not ashamed to put and attribute that confidence and glory, vnto theyr execrable wicked­nesse and great offences, which is due and proper onely to God and the merit of Christ. But the Sonne of God doth altogether overthrow & batter downe these works of the Papists, as well those of Supererogation, as those of Congruity; in the Evangelist Saynt Luke. For hee sayth flatly vnto his Apostles,Luke 17.10 When ye have done all that is com­manded you, say, we are vnprofitable servants, we have done that which was our duty to doe. Therefore let that most vaine dreame of the Papistes, and manifest invention of the divell, with great detestation be hissed out of doores, and condemned vnto the pit of hell, because it doth de­rogate from the glory of God, and hazardeth the fayth of the godly. But let the godly seriously acknowledge, and vnfaynedly confesse theyr owne imperfection, that they may be clothed and crowned with true perfection and the glory of Christ, by the Sonne of God in his blessed comming. But the works of the Papists, by which they boast themselves and make such a shew, are chiefely these: to interpret the whole Scripture of God wickedly and frowardly, and wrest it into a contrary sense: to adde [Page 239] many hurtfull opinions vnto it, and to take many whole­some things from it, and so to call in question the whole Scripture: to heape vp idolatry and innumerable super­stitions without measure or end: to waver vp and down like a reed by vnbeleefe: to doubt and be vncertayne of the goodnesse of God, and merit of Christ with a stag­gering fayth: and to despayre of Salvation: to commit whoredome without feare or respect, in the contempt of Matrimony, so that they feare not to exercise theyr most filthy lustes, and commit execrable wickednes. These are the principall works of the Papists, in which they chiefely exercise and weary themselves, so that they call them heretikes which refuse to commit the like thinges with them, and persecute them with most exquisite tor­ments and punishments, vntil by some meanes or other they have taken them out of the way.

And whereas God in many places of the Scripture, doth promise a reward vnto the works of the godly, hee doth it not, as if the works by theyr worth and dignity deserved any thing; but as a good Father he applyeth himselfe to the affections & desires of his childrē. For he knoweth, that men are thus affected, that they will take paines for no man freely, but that they looke for some reward from him for whom they labour: and so, that he might make his children diligent and obedient in his ser­vice, he calleth his owne free gifts and vndeserved bene­fites bestowed vpon them, by the name of a Reward. Therefore God setteth the title of a Reward befor his benefites, not to that ende to obscure the prayse of his bounty, or any way to diminish it, but to encourage his children, and make them more willing and ready to the sincere study of obedience. And so that hee might give them the more encouragement to live innocently, he ca­steth that vpon their workes, which is proper to his [Page 240] owne free goodnesse and mercy. So that whatsoever God promiseth or performeth vnto the workes of the Sayntes, he doth it not for the perfection and worthines of them, but because he hath iustified them, and perfu­med them with the sweete savour of his grace. For hee iustifieth theyr workes, and cleaseth them from all the spots, wherewith they are defiled and polluted. So that he giveth a reward vnto them, not as they are vnperfect in themselves, and do savour of the flesh, but because by his grace he doth account them iust and righteous. By this it is more cleerely apparant, then the light at mid­day, that the reward which God promiseth vnto the workes of the godly, is not to be referred vnto the merit of man, but vnto the benefite of God. Therefore whom­soever God pardoneth, to those also doth he give and be­stow the spirit of holinesse and righteousnesse, by which they are cleansed and made studious of good workes. Therefore for this cause are the godly and theyr workes wel-pleasing and acceptable vnto God; because he doth behold and accept them and theyr works, together with his owne gifts of the spirit. Agayne, hee doth appoynt sure and great rewards vnto his children, that so hee might ease and asswage all the troubles, all the iniuries and reproaches to which they especially are subiect, and with which they are afflicted in this life, as in a miserable and sorrowfull exile. So that the promise of a reward doth contayne a great measure of the mercy of God, and doth exclude all worthinesse of workes. Otherwise, if God would sift and examine the workes of his children, as they are in themselves, according vnto the rule of his law, surely there could not be found among all mankind one worke, though performed of the very best, which might seeme worthy of the least reward. Here therefore we must neyther dreame of any relation betweene the [Page 241] reward and the merit, nor yet of any recompence that should be due vnto vs.

Moreover, if any mortall man could be found, which had most perfectly fulfilled the law in every respect, or could fulfill it, yet could he deserve nothing for himselfe thereby, nor iustly aske any reward at Gods hands for it:Luk 17.10. because he hath performed that onely vnto him, which by the right of creation he was bound to performe vnto him. Wherefore, although a man shall doe all thinges which are commanded him; yet he is to be counted as an vnprofitable servant, because hee hath done but that which he ought to doe, & cannot interest or intitle him­self vnto any thing from God therby. So that they are all to be condemned of intollerable pride, and extreame ar­rogancie, which say, that they that they can deserve any thing at Gods hands, for the worthinesse of theyr owne workes. For God in this matter hath no respect of any merit and worthinesse of our owne, but is altogether a free debter. So that vnto the godly, which stand fayth­fully, and fight manfully vnder his banners, God is made a debter, not by receyving any thing of them, whereby he should be bound vnto them: but by promi­sing them that which pleased him. Thus the godly are they which say vnto God, Thou art indebted vnto vs, because thou hast promised: and the wicked are they, which say vnto God; Thou art indebted vnto vs, be­cause we have given vnto thee, as Augustine speaketh.Serm. 16. col. 336. Therefore all good works which the regenerate and the godly doe, are not workes that deserve any thing, but o­bedience, which is due vnto God, by the right of creati­on and redemption.

Agayne, although the Scripture in some places doe seeme to ascribe salvation and life eternall vnto good workes, this is not so to be taken, as if they were the true [Page 242] and proper cause of Salvation; but because they from whom such works doe proceed, are iustified through the merit of Christ, and regenerate by the holy Ghost, and renewed vnto a diligent care of religion, and to the brin­ging forth of good workes. Secondly, there is shewed from the effects of Iustification, what are the parts and exercises of true and vnfayned religion. So the Sonne of God in S. Matthew, Cap. 25.35. ascribeth eternall life vnto good works, not because those works do deserve life eternall, but because they are certayne meanes, by which God bringeth his children into the heavenly inheritance. So Christ wil teach vs, that this heavenly life & salvation is appoynted and promised onely vnto them, which with a ready and vndaunted spirit give themselves vnto good workes, and strive dayly vnto the price of theyr high Calling. Thus the Scripture setteth forth true faith by that which followeth, namely, by good workes and the fruite thereof, and sheweth certayne tokens, where­by men that are iustified and regenerate may bee discer­ned. Hether appertayne all such like places of Scripture, which seeme to attribute Salvation vnto the workes of men. So fayth is not defyned by the causes, from that which goeth before, but is onely described by the effects from that which followeth after. Let these thus suffice to be spoken of the second thing. Now the third thing remayneth to be handled.

First, here is to be noted, that wee reiect not the good workes which God commandeth, and the law setteth downe, as certayne popish divines with theyr lying lips doe slaunder vs: but we admit here a wise and necessary distinction; because that they are not to be done to that purpose, that by them the iustice of God might be satis­fied, and Salvation attayned. For this were nothing els, but to deny the merite of Christ, to mocke God, and [Page 243] leade men out of the true way to Salvation, seeing there is none to be found that can performe perfect workes, and agreeable vnto the Law of God. So that concer­ning workes, this is the controversie and manifest diffe­rence betweene vs and the Papists: For they admit, and defend workes to bee the causes of grace; but wee em­brace them as the effectes of grace. And they have no ground for theyr opinion, but onely theyr most vayne i­maginations; but wee for our opinion have the mouth of God himselfe, and the whole Scripture, as the onely most faythfull teacher. Moreover, wee separate good workes from iustifying, and not from the party iustified: but they place them as well in the act of iustifyng, as in the person iustified. We do this iustly, because man can bee iustified by no other meanes, nor acquited of his sins but by the onely,Acts 4.12. & free mercy of God, and merit of Christ alone. But the Papistes doe vniustly, because all and each of those works, which they bragge of, and the Monckes dreame of, are rather an hinderance then a fur­therance vnto iustification. Therefore those workes which follow a iustified man, & flow from true fayth, are wholy to be embraced, and done, as farre as mans weake­nesse can performe. These workes are necessary vnto e­very Christian, because they cannot be separated from true fayth. For on whomsoever God doth bestow and inspire fayth by his spirite, through the word; him also doth hee renew, and make willing and fitte for the per­formance of good workes: so that workes doe follow fayth, as the effects doe follow the cause. And as effects cannot be separated from the cause, so neyther can good workes from fayth.

CHAP. 32.

ANd why these good works should be done, the rea­sons which follow in order, will declare. Amongst these reasons, some appertayne vnto God, some vnto our selves, & some vnto our neighbour. Therefore good works ought chiefely to be done for Gods cause: for he commandeth that we should depart from evill and doe good.Psal. 37.29 So that first of all, good works are to be done, be­cause God will have it so, that in this life we should begin our new obedience that is due vnto him, and finish it in the life to come. We are not left vnto our owne selves, to do what seemeth good in our owne eyes; but it standeth vs vpon to do his will, vnder whose iurisdiction we are. Hence it is,Ioh. 15.12. that Christ in S. Iohn sayth, This is my com­mandement, that yee love one another, as I have loved you. This therefore is the chiefest end, to obey God and his commandements: for God is glorified by a godly life, and an holy conversation. For he that liveth godly, ho­noureth God, because hee performeth obedience vnto him, and expresseth and resembleth his image, and giveth occasion that others may glorifie God also.Mat. 5 16. On the con­trary, they which live a dissolute and an vngodly life, do dishonour God: for albeit they prayse him with theyr lippes and tongue, yet by theyr wicked deeds, and vn­godly life, they speake evill of him, though they keepe silence and say not a word. Secondly, good workes are to bee done for the Gospels sake, that it may be beauti­fied and adorned with good manners, and vertuous and [Page 245] honest actions.Tit. 2.10. For a godly and blamelesse life is an honor and ornament vnto the Gospel. So by godly en­devours and holy workes it is brought to passe, that the doctrine of the Gospel is approved and well spoken of among the adversaries. For often it hapneth, that they by this meanes are allured to the imbracing of the Gos­pel. Further, good works are to be done for the cause of our thankefulnesse; for it is a iust and equall thing, that we should love and prayse him, by whom we are redee­med from the power of sinne and of the divell; and of whom we have receyved, and dayly do receyve so many benefites: which cannot be done, without a pure mind, an holy life, and chast body: For an impure and wicked life is rather the dishonouring then praysing of God. A­gayne, as we are iustified by fayth through the grace of God and merit of Christ, and freely made heires of the heavenly kingdome; so also by a carefull desire of good works we ought dayly and continually to shew & mani­fest our selves to be thankfull vnto God for so great a be­nefit. These are the reasons, why good workes are to bee done for Gods sake.

Now the reasons follow, why they are to be done for our owne sake. First therefore we ought to do good workes, because they are sure and vnfallible signes of our faith. For as the tree cannot be knowne what manner of one it is, but by the fruites thereof, so also is faith knowne by a godly and holy life. For although faith hath her secret abiding inwardly in the heart, yet there it remayneth not idle, but bringeth forth good workes outwardly, and sheweth it selfe vnto men. So that where honest actions and a godly conversation is, and appea­reth in the outward worke, there must true faith needs be likewise: for dissimulation & hipocrisy doth not long deceive and keepe itselfe close. Therefore, in whose [Page 246] minde soever, a sincere care and desire to do good dwel­leth, let him know, that he hath true fayth, For without fayth there raigneth in man no care nor desire, but one­ly how to sinne. On the contrary, fayth is exercised and strengthened by good workes,2. Pet. 1.10 so that continually by dayly increase it is augmented and groweth greater. Therefore Paul admonisheth Timothy, 2. Tim. 1.6. to stirre vp the gift of God that is in him, that it might encrease more and more, and make larger proceedinges. Also, it is seemely, for a man to adorne and garnish his life and cal­ling with holy and religious manners. Therefore the Scripture admonisheth and exhorteth,Ephes 4 1. that every one should so walke, as beseemeth the Calling wherewith he is called. Likewise, temporall punishments are often a­voyded by good workes. For where sinnes are commit­ted and heaped vp with a strong hand, there also the iudgements of God against them sleepeth not. For that tree which bringeth forth no fruite, is wont to be cutte downe,Mat. 7.19. and cast into the fire: by which saying wee are taught, that punishment is an vnseparable companion of an vngodly life. For the more securely that man sin­neth, the more severely God punisheth.

Lastly, by the serious and sincere study of good works, the goods, both of the body and of the soule are aug­mented. For the more earnestly that a man giveth him­selfe vnto godlinesse, and striveth vnto integritie, the more is his corrupt and sinfull nature amended, and hee the more renewed vnto the image of God. For this cause the Prophets and Apostles doe so greatly exhort and vrge men vnto all godlinesse and innocency of life. Likewise, good workes are very profitable and much a­vayleable to the attaynement of prosperity in this life. For God suffereth not that his children should languish and die, beeing consumed with want. Of which thing [Page 247] there are many testimonies of Scripture extant in divers places, wherein hee promiseth many and sundry good turnes & rewards vnto the religious worshippers of him: Of which we may reade Moses his bookes.Deut. 28. Surely such like promises are like so many heavenly spurs, by which all and every one is pricked on to the doing of good: as if the Prophets and Apostles should collect & conclude thus;1. Tim. 4.6. Whatsoever things have the promises of this life and of that which is to come, they ought to be thought vpon, and to be done above all things. But the works of godlinesse have the promises of this life, and that which is to come; therefore those works above all things ought to be thought vpon and done. In this world, God giveth vnto the godly, some taste of his goodnesse in temporal blessings, that by such a taste, hee might allure and whet them on more and more, vnto the desire of heavenly things. S. Paul having respect vnto this,1. Tim. 4.8. writeth vnto Ti­mothy, that godlinesse is profitable vnto all things, and hath the promises of this life and the life to come. By this saying he doth stirre vp all the godly vnto true and sincere reli­gion, for the great goodnes sake of God, in as much as God suffereth nothing to be wanting vnto them which love the wayes of God. Therefore Paul setteth downe godlines alone, to be the beginning & accomplishment of an happy and prosperous life; as if he should say, who­soever attaineth vnto true godlinesse indeed, possesseth God himselfe, and all good things do attend vpon him, and the Scripture requireth nothing els at his hands. See­ing therefore that faith is nourished by good works, that the holy spirit is cherished in man, and that God is moo­ved & stirred vp vnto a larger measure of liberality, every man should dayly take heed that the transitory things of this world do not hinder the study and course of godli­nesse. So the godly and holy men, by giving themselves [Page 248] dayly vnto good works,Phil. 2.15. and by serving God faythfully are the lights of the world. For on the one side, by the good works that they doe, they doe set forth and further the glory of God, and doe adorne his Gospell, and en­large it vnto others; on the other side they doe mutual­ly edifie and benefite both themselves and others toge­ther with them. Therefore good workes are precious oyntments, which send forth their savour farre and wide vnto others, and doe allure them vnto it by the pleasant odour; whose wounds it cureth and healeth like balme: and thus much of this matter.

Now wee must briefely runne over the reasons, why good workes are to be done,Phil. 2.4. for our neighbours sake. A Christian man ought not only to thinke on, and be care­full of those things that are his owne, but also on those thinges which doe concerne his neighbour For what good thing soever a man receyveth of God, hee ought not to suppresse and conceale them in his owne power, as if he might enioy them alone; but is bound to stretch and enlarge them further, to the benefiting of others. And so he should endevour himselfe to be profitable vn­to his neighbour, not onely by good counsell and other temporall commodity, but much rather by a good and godly example of life; that he may eyther be more fur­thered and edified in true fayth, or converted vnto the fayth and continued therein. For this often is effected by a godly life and an honest conversation, that men which are altogether enemies of the Gospel, are conver­ted vnto the love and liking thereof. So that the very in­fidels by a godly speech, or by one good worke and holy example or other, are gayned to Christ, and do attayne salvation. Agayne, good works ought to be done, lest others beeing offended with such or such faults should start backe from the love of the Gospel, or should bee [Page 249] discouraged from embracing it: for they thinke that the Gospell is such as their manners are which professe it, for the world is wont to measure all religion by the manners of men. If then the professours of the Gospell be holy and without blame, then do they commend and prayse the Gospell it selfe. But if they live wickedly after this or that sort, theyr mindes are changed, and they dissallow and reiect the Gospell, which certaynely ought not to be so. For the Gospell doth not depend vpon this or that event, or vpon any manners of men, but vpon God himself, and hath authority from it owne nature: so that the Gospell is holy, and remayneth true, yea, though the whole world should abandon it selfe vnto the committing of all manner of wickednes, and should with one consent condemne the whole worship of God together with the Gospell vnto hell and vtter darkenes, notwithstanding they which live wickedly and dissolutely, are infectious, and bring assured destru­ction both to themselves and others. So a wicked and prophane life is nothing else but a shame and reproach of true religion, and of the Gospell: and not only so, but also it giveth matter and occasion vnto others to skorne and eschew the Gospell. For they which professe and embrace that, have after a sort the name of God en­graven in their foreheads. As often therefore as they do wickedly, so often do they by their vncleanenes disgrace the very face of God, and make his blessed Gospell a reproach and laughingstock vnto others. And all they worke wickednes, and live vngodly,Rom. 2.24. not onely which commit evill, and things that are forbidden of God, but also which neglect good, and things commaunded by God, both which God hath decreed to punish. For the Lord sayth in Mathew, I thirsted, Mat. 25.35 and yee gave me not to drinke, and so forth.

[Page 250]These are the chiefest ends for which good works are to be done, for all they are so necessary for a man of a ripe age,Mat. 25.42. that without them not one can enter into eter­nall life: not that they are the causes of salvation, for of it there is not, neyther can be any other cause but the merit of Christ alone, and Gods onely goodnes. A­gayne, men are reconciled vnto God, and iustifyed be­fore they have done any good workes: for first, theyr sinnes are forgiven and pardoned them. Secondly, the Holy Ghost, by which they are renewed vnto a new life, and to the doing of good workes, is given vnto them. So that in the order of nature, iustification doth goe before the renewing of man, and the perfourming of good workes. Therefore the Papists which seeke for iustification by good workes, doe make a cause of the effect, and change the cause into the effect. But good workes are necessary vnto men of ripe age, as certayne meanes without which men cannot attayne vnto sal­vation: for God doth acquite and iustifie man freely, but he will not have man to abuse his grace by vngodly living:Ephes. 2.10. therefore he hath ordeyned good workes for men, that they should walke in them. Agayne, in the last iudgement of the whole world, he will pronounce eyther the sentence of condemnation or salvation ac­cording to theyr workes, so that none shall then be saved except he be endued and clothed with good workes.

By all this it appeareth manifestly with what an vn­iust and vndeserved slander the Papists do accuse and backbite vs among the rude and ignorant common sort of men, when with open and impudent mouth they cry out vpon vs, that we despise and reiect good works, when as they rather are they which do this, for they reiect and despise those workes which are acceptable [Page 251] and well pleasing vnto God, and out of theyr owne brayne do forge and invent workes of their owne, by which they say, they can prevent and deserve the grace of God. With these fayned workes they vaunt them­selves vnto the rude and simple, that they can attayne vnto glory by them: but seeing they have not true workes which proceede from the renewing of grace, or at the least do not teach the right vse of true workes, they lost theyr glory with God. And heere an end of these things, thus spoken briefely as by the way, concer­ning good workes. Now returne we vnto the further handling of regeneration.

CHAP. 33.

ALthough regeneration be vnperfect, and be but onely begun in this life, so that the godly can never in deed and in act perfourme so much as in will they are prest to do,Heb. 12.14. yet neverthelesse it is so necessary vnto every one, that without it no man can attayne vnto salvation. For the generation of every one is condemned in Adam, as in the common father of vs all: for which cause, as Augustine sayth,Tom. 10. col. 336. every one that is begotten is condem­ned, except he be begotten againe. Therefore the scrip­ture sayth playnely and absolutely, that no man can see the kingdome of God, except he be borne againe:Iohn. 3.3. Heb. 12.14. their eyes onely shall see God, which have bene renewed vnto his image. For man in his nature is wholy cor­rupted, [Page 252] and a stranger from God,Ephes. 4.18. and from the life of God, and sinne doth wholy possesse him. By this it is cleere enough,Rom. 7.16. how necessary regeneration is, and a new creature in Christ Iesus. Moreover, although regenera­tion in this life be very small and vnperfect continually, yet by the holy spirit it is made so great in the elect, as that the power of sinne is restrayned and weakened in them, that it beareth not the whole sway, nor raigneth and ruleth at large. So that, although the godly and the regenerate doe fall now and then into such or such sinnes,Rom. 7.18. yet they never sinne with all their mind, and with their whole will, but do so resist the corruption of na­ture, that they never fully approve, and do that which it perswadeth and biddeth. So that in them there is such reluctation and striving,Rom. 7.25. that the refourmed will desireth one thing, and the corruption of nature perswadeth a­nother. Thus they doe not that which they would, but that which they hate that do they. So, with theyr minde they serve and obey the lawe of God, but with their flesh the [...]w of sinne: so that in them there is in a divers respect, both a will and no will. There is a will, as they are reformed and renewed by the heavenly grace. There is no will in them, as farre forth as they are not re­generate, and obey the flesh. In them the refourmed and renewed will fighteth and striveth with the vnregene­rate part, that at the length it becommeth conquerour and overcommer. For the grace of regeneration, that perswadeth and inviteth men vnto goodnes, is more mighty, then the corruption of nature that tempteth vnto evill. And thus farre of the second poynt to be ob­served in this regeneration: now the third remayneth briefely to be vnfolded and declared.

This regeneration and renewing of the corrupt na­ture, is afforded vnto none but vnto the elect onely. [Page 253] This the scripture in expresse words sayth, and playnely proveth, that they onely are enlightened, and do come vnto faith, which are ordeyned vnto eternall life;Act. 15.48 for faith proceedeth and commeth from regeneration, and both are conteyned vnder election. Therefore none are rege­nerate but the elect, and againe, none are elected, but they which shall be regenerate and endued with faith. Heere therefore are convertible termes, which are equall one to an other, and may one be affirmed of the other. Also Paul in this cheyne affirmeth playnely, that the elect onely are glorified. For so hee sayth, whom hee pre­destinated, those also hee called, and whom hee called, those also hee iustifyed, and whom hee iustifyed, those also hee glorifyed: therefore this glorification happeneth vn­to none, but vnto those that are predestinated. By this most heavenly gradation from the highest vnto the lowest, it commeth to passe, that the conclusion of the grace of God, answereth and agreeth very fitly vnto the preface or beginning thereof.

Now they which are glorified, are first regenerate vn­to a sincere and holy life, then, they are renewed more fully and perfectly dayly by continuall proceeding to­ward the attaynement of everlasting life, vntill that their glorification being fully ended and finished, they be made happy both in body and soule together, and translated into the heavenly rest. So God doth prepare man, and make him fit by regeneration, for the heavenly inheritance, which can neither perish, nor be defiled,1. Pet. 1.4. nor fade away. Therefore whom he adorneth in this world with his grace, those also he crowneth in heaven with glory. This regeneration, howsoever in respect of man it be very weake, yet in respect of the foundation and beginning thereof, it is farre more firme then the frame of heaven, for it hath the holy spirit the Almighty God [Page 254] for the effector and preserver thereof. Hee therefore which will disanull and overthrow that, must first van­quish God, and thrust him from his throne, for God doth not onely glorify his children, but also doth pre­serve them in that glorification and other spirituall gifts, vntill at the length he finally glorify and crowne them both in body and soule. For after that true faith hath once begun to be in a man, it can never fall quite away and wholy decay, for it is grounded and propped vp by the power of God,1. Pet. 1.5. and in it it hath a most strong foundation.

Indeed it may be, that the course and fervency of faith may be much interrupted and alayed by this or that fall, but the roote of faith being fastned and planted in the heart of man by the holy spirit, and the bud that springeth from thence, can never be quite supplanted, and cleane rooted out. And if that faith once given and grafted in the heart of the elect by the finger of God, could vtterly fall away, and come to nothing, then cer­taynely, the counsell of God it selfe, concerning the salvation of the elect, should be variable & not sure, mu­table and not constant. Agayne, if they whom the fa­ther hath planted into his Sonne, by a true and stedfast fayth, might be cutte off and perish, then without doubt the Salvation of the Elect would bee vncertayne. But seeing that Christ is the most faythful keeper of the E­lect and Beleevers,Ioh. 10.29. hee will not suffer them to perish. Therefore they are set farre beyond all danger of peri­shing and falling away. For God taketh them into his keeping and safegard: his will remayneth vnchangeable in the preservation of them, and is fortified with sove­raigne power. So that albeit in themselves they be weak and subiect to falling: yet because they are vpheld and preserved by the hand and power of God, they are sted­fast [Page 255] & permanent, & can never fall from the blessed estate of Salvation. For God makes them to persevere in good­nes, because he himselfe hath made them good,Tom. 7. col. 1345. saith S. Augustine. If therefore some of the elect do fall grievou­sly, God is able to restore them. For he it is that vphol­deth those that fall,Psal. 145.14. and lifteth vp those that are ready to fall, saith the Scripture. God giveth and bestoweth vpon them certayne and continuall perseverance in the faith, because hee hath appoynted vndoubted salvation for them. So that although they be weak and fraile in them­selves, yet they have more perseverance in their weake­nesse, than Adam had in his perfection. Because they have a promise of perseverance, which Adam had not. For God is faithfull, saith S. Paul, 2. Thes. 3.3. which will establish you, and keepe you from evill. Therefore they which dream that true faith may be lost againe, do erre in their vaine conceit and offend grievously. For they take away from Christians the sure comforte of their Salvation. Therefore a finall perseverance in the faith, is an vnsepe­rable companion of true faith, from which it can be se­perated no more, than can the light from the Sunne, and heate from the fire. For it is fortified with power from heaven, against all the sleights of Sathan, & against the very gates of hell,Mat. 16.1 [...] and so preserved from every hurt­full annoyance, that it can never be lost, nor fall away.

Chap. 34.

ANd God hath vnited them to himselfe by two bonds stronger than Adamant. The first of which [Page 256] is his vnchangeable and everlasting election before the foundations of the world were layd. For, whom he hath chosen from everlasting, those will he have to be blessed for ever, therefore they cannot perish: so that the salva­tion of the elect doth not depend vpon any doubtfull event, but it was appoynted and prepared for them by God from everlasting before they were borne. Thus it is shewed, that their salvation is so sure and certayne, that the troublesome motions of the whole world, nor all the feends of hell cannot overthrow nor weaken it, the other bond is an effectuall calling vnto Christ in time. But they, whom God grafteth into Christ effec­ctually by a true faith, can no more fall away and perish, then Christ himselfe, because he hath redeemed them with his bloud, and being redeemed doth preserve them safe and without danger of every evill and deadly hurt.Iohn. 10.28 They are his sheepe, which no man can take out of his hand. Hence we may resolutely and strongly con­clude, that the salvation of the elect and true beleevers is so sure and certayne, as Christ is the omnipotent and Almighty God. Therefore who can pluck and with­draw them from Christ, whom God hath called and drawne vnto Christ by his almighty spirit? Surely the gates of hell shall not prevayle against them, therefore theyr vnmoveable constancy, and stedfast certaynety of salvation ought not to be considered in theyr nature, but consisteth in, and is grounded vpon the might and po­wer of God. Therefore in this and in nothing else doth the salvation of the elect depend and stand.

Fourthly and lastly, regeneration may be knowne by the fruites thereof, as the Sunne rising may be knowne by the light, and the fire by the heate, for it may be knowne by sundry motions and operations of the holy spirit, as by infallible tokens and assured signes, for as the [Page 257] life of a living creature may be discerned by the sence and motion, so also this regeneration may be knowne by those things and workes which necessarily follow it, for they which are truly and effectually regenerate, in them the love of God is begotten. This Saint Paul ex­pressely affirmeth, saying, If any man love God,1. Cor. 8.3. the same is taught of him. He therefore which loveth God with his soule, and hath an earnest desire to keepe his commaundements, let him know that he is elected and regenerate, and be most certainely perswaded that he shal be saved. Secondly, they which are regenerate, heare Gods words, and receive them by faith.Iohn. 8.47. He therfore that hath an harty desire to heare the word of God, & to pro­fit in it, in him there shineth and appeareth a visible signe of election, and of a godly and regenerate mind. So that he which heareth Gods word, enioyeth God himselfe, and hath fellowship with him. So on the contrary, there is no more evident signe of a reprobate and prophane mind, then to contemne and reiect the word of God, for they of set purpose do deprive themselves of righteous­nes and life eternall. Thirdly, the holy spirit doth kindle a sincere and serious desire to do wel, and to please God, in the hearts of the regenerate, so that on the one side they do love and seeke after righteousnes, and on the o­ther side they hate & eschue iniquity,Psa. 34.15. 1. Thes. 4.4. and therefore the Prophets and Apostles do exhort the children of God, that they should depart from evill, and do good. Paul sayth playnely, that this is the will of God, even our sanctification, that every one should abstayne from for­nication, and from every prophane & wicked course of life, & should possesse his vessell in honour. They there­fore which do hartily love God, and abhor evill, may be most certainly perswaded, that they are regenerate, & that therfore they are elected from everlasting vnto salvation.

[Page 258]Moreover, this regeneration worketh in man a vehe­ment strife betweene the flesh & the spirit. So that when the flesh, which is the vnregenerate part doth withdraw man from the care & obedience of Gods law, and temp­teth him vnto the committing and doing of that which is evill, then on the other side, the spirit being the part re­generate by God, doth labour the contrary way, for it aspireth & striveth vnto the obedience of Gods law with a carefull endeavour. Therefore this wrestling betweene the flesh & the spirit, and the love of goodnes and hatred of evill, are such works in a man, as can be found in none but in the regenerate only: for where there is no regene­ration, there can be no strife betweene the flesh and the spirit, but men wallow & nuzzle themselves in sin with­out feare. But in a regenerate man there are contrary af­fections, which alwayes fight one with an other. They therefore which feele within themselves this conflict be­tweene the flesh & the spirit, and yet in the meane while doubt whether they be elected vnto salvation or no, they do great iniury vnto God, as if he did regenerate and call men vnto Christ in vayne, and would not save them. By this conflict, the imperfection of the godly in this life may easily be perceived, because that the corrup­tion of nature is not fully and wholy vanquished and subdued in this world, so that the godly should strive and contend manfully against it, vntill by the holy spirit they have subdued it, and so obtayne a ioyfull victory and rule over the stubbernes of the flesh. There­fore Paul commaundeth,Gal. 5.17. that the godly should not doe that which they would. So in this life, there is such a condition and conflict in the Saints, that the flesh alwayes lusteth against the spirit,Rom. 7.15. and the spirit a­gainst the flesh. So that what they do, they approve and allow not, for that which they would they doe [Page 259] not, but that which they hate, that do they. So Paul in his owne person, as in the common example of all the godly, doth teach vs, that such is the infirmity of the best, that they cannot do that good which they would, but contrarywise that they doe that evill which they would not. By this it is evident, that the children of God, are never such good proficients heere, as that the perfection of their worke should be answerable vnto their will. And so Paul sayth playnely, and confesseth freely of himselfe, That to will is alwayes present with me, but I finde no meanes to do that which is good: so the corruption of nature doth alwayes hinder the most godly in this life, that they cannot perfectly serve and obey God. Therefore let every Christian carefully examine himselfe, whether he do acknowledge Christ for his redeemer, and stedfastly beleeve in him, or no, & if he shall find that he hath any whit of Christ with­in him, so that for the love and feare of God he hateth evill, & loveth that which is good, then surely he hath the beginning of life in himselfe,Rom. 8.1. and neede to have no feare of condemnation at all. They therefore which beleeve that they are elected, do honour God by gi­ving credit vnto his word. Certainely we should by faith embrace the promise of God, and not respect the frailty of man, for they which by a true faith do beleeve that they shalbe saved for Christ his sake & his merit, are the sonnes of Abraham, & shalbe the heires of promise.Gal. 3.29.

Therfore by faith may every one be assured of his salvation. So that this is a sure & infallible conclusion, I do beleeve truly and sincerely in Iesus Christ, and do put the whole confidence of my salvation in him a­lone, therefore I am elected and cannot be lost. For true faith is a most certayne and vndoubted argu­ment of salvation, that is to say, a most infallible and [Page 260] evident token, which maketh an end of all wavering and doubting. For the scripture sayth in playne and ex­presse words,2. Thes. 3.2. Tit. 1.1. Act. 3.28. Rom. 5.1. & 14.17. that faith is not given vnto every one, but is a gift peculiar vnto the elect only. Now this faith is not idle, but doth glad the conscience, and bringeth peace vnto it. This the scripture expresseth saying, that God sheadeth abroade the feeling of his love into the hearts of the elect by the holy spirit, by which they cry Abba, father. So Paul sayeth playnely, that hee knoweth whom he hath beleeved on:2. Tim. 1.12 teaching every of the godly by his example, that he may iudge and dis­cerne of his owne faith. Therefore whosoever belee­veth in his heart, and desireth to go forward, that is, to make better proceedings in faith, and in the workes thereof, he may set it downe for a certayne truth, that he is elected of God, redeemed by Christ, and regene­rate by the Holy Ghost. So, God witnesseth and declareth in theyr consciences, how he is affected to­ward every one: so that where there is a quiet and peace­able conscience toward God, there doth God set vp the throane of his fatherly and saving grace, and ru­leth and worketh by his holy Spirit vnto everlasting life. Moreover, although faith be an evident testimony of election, yet the want of faith is no evident signe of reprobation. Therefore this consequence is false and deceitfull: I beleeve not, therefore I am not elected but reprobated. That is as vntrue as this. The Sunne is not as yet risen, therefore it will never rise, for after a little while it may rise. So also, although this or that man beleeve not to day, nor feeleth any effect of faith, yet when the time shall come, which God hath ap­poynted and set downe for his calling, hee may have faith, & attaine vnto the true feeling therof. Therfore we should hope very well in our good God, evē vntil the last [Page 261] gaspe of life, especially seeing he is endewed with so kind and mercifull a nature, as that he is infinitely more desirous to save miserable sinners, then they are to be saved of him. Let every man therefore repent him, and betake himselfe vnto a better way, and through Christ he shall obtayne salvation. For sinnes passed, as Augustine sayth, do not hurt a man, if sinnes that are present do not delight him. And he that is displeased with himselfe in his sinnes, he is well pleasing vnto God in grace. For the favour of God and a wicked life agree not together, neyther can be in one man both toge­ther. Therefore,2. Tim. 2.19 let every man that nameth Christ de­part from iniquity, for so hee shall indeede feele that hee is not of the number of the reprobates, but of the elect. So that whosoever loveth God truly,1. Cor. 8.3. and studieth and desireth to order his life according to his will, let him know that he is truly elected, and regenerate indeede. For the vnregenerate men, with their whole soule and will, are at enimity with God,Rom. 8.7. Col. 1.21. and are wholy caryed headlong into all wickednes, and every kinde of sinne, for theyr minde is alienated from that which is good, and is wholy addicted and given vnto that which is evill.

These things being thus considered, both in a gene­rality and common view, concerning the chayne of sal­vation, is also being divided and vnfolded through the five linckes thereof, as it were by severall branches, ha­ving bin by a divine order conceived before time, are set downe in time by an Apostolike method, and ordered and ranged with excellent skill. And if a man should more intentively and deeply consider all the linckes of this chayne, the only will of God shall be the efficient cause of all the rest, for vpon it the summe of all the rest dependeth and consisteth. Therefore the freewill of [Page 262] God is the first and most generall cause, for from it pro­ceedeth the first motion and whole power of working, so that without it in this matter nothing can be wrought or brought to passe. And heere is a most excellent and artificiall order of the causes of salvation, for from the first and highest cause vnto the secondary causes, and from thence vnto the effects, there is a continuall grada­tion, vntill we come vnto the last end, whether all and every of them tend and have recourse.

CHAP. 35.

HEre now remayneth briefely to be handled what and how great effects and benefits doe arise and come vnto vs, by the free grace of predestination. These effects may be declared and enlarged by sundry and se­verall degrees, and they are in number tenne, all which are set downe in order. The first of them is Christ the Mediator, the head and beginning of all the elect. Hee in this doctrine of election, is to be esteemed the onely foundation and ground-worke of salvation, for with­out him there can be no election vnto salvation, so that of him dependeth the election of all the rest, for hee vouchsafed to come downe from heaven, and to be­come man, that by his sacrifice and bloud he might re­deeme and save others for ever. The second effect is the creation, and bringing forth of every of the elect into this world. The third is an effectuall calling vnto Christ by the holy Spirit and the word of the Gospell, and a true conversion vnto God. The fourth is iustifi­cation, [Page 263] a stedfast faith and a certaine hope, which layeth hold vpon and applyeth vnto it selfe Christ and his me­rits, and relyeth wholy on him, not desiring nor longing after any thing else. The fift is regeneration and the good workes which necessarily follow it, for whome God hath appoynted vnto any end, he also ordayneth and sheweth him certayne meanes, by which he may attayne vnto the end that he is appoynted vnto. There­fore good workes are not the beginning and cause of election as the Papists dreame, but they are onely the effects and meanes, by which as by certayne succeeding degrees the elect are brought vnto life everlasting. The sixt is the dayly increase and accesse of faith and sancti­fication, so that the workes of charity, and effects of faith doe one after an other dayly growe greater and better, for a man is not good, except he have a desier to be made and become better. And he that goeth not forward in the wayes of God, goeth back from them, as Saint Barnard sayth else-where. The seaventh is in­vincible patience and courage, in induring adversity quietly. The eight is vndaunted and perpetuall constan­cy, and finall perseverance in faith and sanctification dai­ly increasing. The ninth is resurrection from the dead, and the reuniting of body and soule. The tenth is glori­fication & life eternall, that is to say, spirituall ioy in God with thanksgiving, and everlasting gladnes in Christ. By these things we may see cleerely, what great and saving gifts and benefits are included in predestination onely. They therfore which feele the effects of the grace of god within themselves, ought with great admiration to have them in continuall remembrance, & to consider of them within thēselves, for they which do acknowledge how greatly they are bound vnto God for so great a benefit, which hath vouchsafed to choose them from out of such [Page 264] a number of wretched persons, and being elected, to re­forme and renew them into his owne image and hea­venly glory. Let them then with certaine hope & found confidence rely vpon that free goodnes of God, and that his vnchangeable counsell, concerning their salvation, and let them be as surely perswaded and made as cer­tayne of their salvation, as if they had it already layd downe vnto them in theyr hand, and did enioy it in full and present possession. So that these gifts of God, and merits of Christ are to be thought vpon seriously and religiously, and to be preferred before all the ri­ches of the whole world, for they do bring with them everlasting life, and blessed immortality. But they which turne aside vnto transitory and fading good things, are not wise for themselves, for they perish at the last with certayne destruction.

Moreover, these effects are some of them of one only respect and sort, which are such effects as can ne­ver put on the nature, nor take vpon them the turne of an efficient cause, of which sort are all the secundary effects from the first effect vnto the last end. Others are of a two-fold respect and sort, which may sometimes be effects, and sometimes efficient causes. Such is the first effect, namely, Christ Iesus, which though he be God eternall, and in this respect can be an effect vnto nothing, when as he maketh all things; yet as he is man and a mediator, he is the first effect of predestination: and he is such an effect thereof, as notwithstanding may neverthelesse be an operative, and efficient cause of all the rest, for hee is the cause of all the effects which are placed betweene predestination and glorification which is the last of all, for it is he which hath called, which hath iustified, which hath glorified vs. So that all the linckes of this whole chayne, are the meere benefits [Page 265] of God, and no merits of man are found in it. There­fore he that reckoneth vp mans merits among these free benefites of God, as he doth derogate from the bountie and glory of God, so also doth he hazard his owne Sal­vation. But all they which love God, and doe seeke for theyr Salvation in his goodnesse and in the Sacrifice of Christ, doe know for an assured trueth, that all the lincks of this Chayne, are the very effects of Christ, and the meere benefites of God himselfe. Therefore to him on­ly ought they to be thankefull for them. Moreover, out of this Chayne wee may see, that in the whole course of Salvation, the Scripture mentioneth and speaketh of no­thing but the grace of God onely, and many other gifts which proceed from that. Therefore also the true fayth of the godly, ought to receyve and acknowledge no­thing besides them.

CHAP. 35.

FVrthermore, that the goodnesse of God, and the greatnesse thereof, may the more and more appeare to be free every manner of way, and may the better bee knowne, and the more easily be vnderstood, wee must know and holde for a certainty, that there is a continuall Antithesis in every Lincke of this Chayne, so that our proceeding is from one contrary vnto an other. So that this Chayne, as it doth attribute vnto God onely all the [Page 266] benefits that it hath and contayneth: so it denyeth them to any mortall men. For what good things soever man doth here give and bestow vpon man, the evils contrary to them are in every man by nature. For he did choose vs when wee were not: he called vs when we were ene­mies and strangers from him: hee iustified vs when wee were sinners, yea, the most miserable bondslaves of sin: hee sanctified vs, when wee were impure and vncleane: he glorified vs, when we were mortall and vayne men; as Augustine sayth.Tom. 10. col. 339. Also wee must seriously weigh and consider in this Chayne, that the Apostle did vse and take these three last wordes after the manner of the He­brewes in the fourme of the preterperfect tence in stead of the future tence, and that for two reasons. First, they to whom the Apostle wrote this, were already called, iustified, and in some sort regenerate; and therefore had obtayned some part of this glorification. Secondly, for the certainty of those things, which as yet remayned. For that which was promised of God, and which they by hope layd hold vpon, is before God all one, as if they had already receyved it of God indeed, and did already enioy it in full possession. Agayne, all things that are to come, are present with God. Therefore the Scripture doth as freely speake of a thing to come, as if it were al­ready perfourmed and fulfilled. This propriety of the Hebrew phrase, is wont onely to be vsed in those things, which admit no contrary exception, but draw with them a continuall and necessary consequence. So that these promises, which beeing certayne and infallible, are lincked and bound vp in this Chayne, ought to be em­braced with the whole affections of the hart: for they are such as can bring everlasting life both to the bodie and Soule.

This Chayne, is as it were of Adamant, and eternall; [Page 267] so also is the order, from one lincke vnto an other, con­tinuall, not possible to be vndone. Therefore he which hath receyved one lincke of this Chayne, shall bee sure to receyve the rest; because he hath God for his debter, which vseth not to recall his promise: but not such a debter, as if hee had him bound to him by his merites, but because God himselfe, by his own voluntary good­nesse and free promises, hath made himselfe his debter. Let the faythfull therefore consider, what, and how ma­ny Linckes of the degrees of this Chayne, they have al­ready obtayned of God, and how many remayne for to be obtayned, that they may both give thankes to God for them which they have receyved, and also hope well of the rest, which as yet they want. For they ought to take great confirmation of their hope and good courage, by those benefits which they have and do feele in them­selves already. For this is the true remembrance and ac­knowledgement of benefits receyved of God, when as men by them, conceyve matter of good hope, for the time that is to come. For surely it were an open signe of vnthankefulnesse, and an argument of distrust, dayly to enioy the bounty of God, and so many, and so great be­nefits of his, and yet to conceyve and take no hope, nor confirmation of hope thereby. And to confirme hope, there is no stronger means, then the eternall & vnchange­able fidelity and constancy of God in the performance of his promises. For there is nothing that doth more faithfully and surely performe, and more truely fulfill his promises, then God doth: For if all the Princes of the earth, should with one mind and one mouth, promise a man this or that, and should withall give their charters sealed with their own seales, yet their promise ought not to bee accounted so sure and certayne, as the least of Gods promises. For theyr promise may sundry wayes [Page 268] be hindered and made frustrate. But the promise of God can be shifted off by no device, overthrowne by no sleight, altered and interrupted by no impediments. Therefore to him a man may safely give credite, because his promise is everlasting and vnchangeable trueth.

CHAP. 37.

FVrthermore, wee must here know and vnderstand, that all thinges in generall, and every thing in parti­cular, are found to be subiect vnto continuall change, and fading: which although in theyr estate and place, they seeme to have more stedfastnesse and divine excel­lency in them, then the rest of the creatures have, and have receyved no hurt, that wee can see, by so many suc­ceeding ages gone and past: yet notwithstanding all of them almost in every moment, are seene to vary much in theyr motion, and in the effects of theyr motion, and many times to bee subiect, sometime to this, and some­time to that variation and change. So that although there can bee found nothing in the whole vniversall world, whether it be in the heavenly bodies, or in these inferior bodies and earthly thinges, which is firme and stedfast, perpetuall and durable; yet this one worke of re­generation, is such a piece of worke and affect of the Ma­iesty of God, as wherein God would have the expresse stampe of his eternall glory to remayne, and the lively image of his everlasting mercy to appeare plainely. Therefore, although man in his nature seeme to be more frayle and weake then almost any other creature, and to [Page 269] be more neere vnto nothing, so that he may worthily be called dust and ashes, rather then man: yet when God beginneth to frame him anew, and to make him like himselfe, presently in that very instant, of a miserable man, he is made and becommeth happy; of a condem­ned person, he is made blessed; of mortall, he becom­meth immortall; of a frayle man, ready to come to no­thing, he is made to endure for ever. So that in man all things are frayle and weake, and nothing shall be perma­nent or durable in him, except it spring from regenerati­on, and be affixed vnto the onely anchor of true Religi­on. Therefore although all things be frayle and subiect vnto decaying, yet the regenerate and the godly doe al­wayes continue, and never perish. Albeit in this world they are many times oppressed, and oftentimes slayne of theyr enemies, yet even by death it selfe, they doe ob­tayne and come vnto immortality. So that dying here alwayes, they shall never die. Therefore this Chayne is as it were the onely strong anchor, which fastneth and preserveth the ship of Christian fayth, in the heavenly Sanctuary, as in an haven most sure from all the dangers of stormes, agaynst all the rage of hell, and the turbulent motions of the world. So that no floods, nor no tem­pests can arise and swell so great, as by which this anchor may be loosed, and the ship broken and drowned.

Also this Chayne, is as a strong engine, to destroy all the loftinesse of men, which doth arrogate any thing, as proper vnto it selfe: and it is as a sharpe sword, to stabbe and quell theyr presumption and pride, which doth ex­toll and lift vp it selfe more then it should. Lastly, it is as a long and golden line, which stretcheth it selfe from one part of the heaven vnto an other, that every of the Elect wheresoever, may lay sure holde vpon it, and very well apply it vnto themselves. Therefore (as is sayde before [Page 270] in a word or two) he that desireth to profit in the know­ledge of this Chayne, and to confirme himselfe in it fruitfully, must above all things take heede, that he be­gin not at the highest cause of Predestination, that lieth hidden in the counsell of God: but that hee ascend by little and little, as it were by degrees, from the last effects thereof vnto the first cause: so that he begin at regene­ration; from thence, that hee goe to iustification; from thence, vnto true faith; from that, vnto vocation; from this, vnto eternall election: from that, let him passe and ascend vnto the gratious will of God, that effecteth all these things, There must hee settle and ground the an­chor of his fayth. But God beginneth a contrary way in descending vnto vs: For hee beginneth at the first cause, and proceedeth through meanes vnto the last effect, vntill he bring and draw vs vnto himselfe.

CHAP. 38.

NOw the effects of Election being set down and de­clared, the effects of reprobation are briefely to be set forth. For the effects of Election cannot rightly bee vnderstood, vnlesse the opposite effects of reprobation be likewise weighed and considered; that so one contra­ry may be more illustrated and made more playne by an other. Now, certaine effects are common vnto the re­probate with the Elect, as namely Creation, and other, [Page 271] both many and great temporall blessings, and helpes of this life, as food and apparel, and the rest of the blessings of this life, which belong rather to the body then the soule. But of those blessings that belong vnto Salvation, the reason is farre otherwise: they are in a continuall op­position and contrariety. For the Elect are called vnto Christ by grace; the reprobate are deprived of that grace: whereas the Elect are inlightned & conuerted vn­to God; there the reprobate are blinded and hardened: whereas these hate sinne, and depart from it; there they give themselves over vnto it, and continue in it: where these are raysed vp vnto heavenly glory, and are indued with everlasting life; there they arise vnto iudgement, and are cast into everlasting torment. So that the repro­bates remayne hardened in their sinnes, and strangers from God. Therefore by these notes and infallible tokens, God doth poynt at, as it were with his finger, what manner of iudgement is prepared for them, and doth distinguish them from his children whom hee hath begotten agayne. This is in a generallitie true of all, but it is a dangerous thing, to conclude this of any one in particular. For many of the Elect beeing of­tentimes indued with fayth, even in the agony of death, are converted vnto Christ in the last gaspe of life. Both these come to passe thus, God so willing and disposing them; hee bringeth some vnto repen­tance, through his compassionate goodnesse, and brin­geth not others, according to his iust iudgement: that in the one we may perceive his vndeserved grace; in the other his iust iudgement and theyr deserved punish­ment, as Augustine sayth.In Epist. ad Sixtum. This condition on both sides is stedfast. For God is eternall, so likewise the de­crees of Election and reprobation are everlasting and vnchangeable: therefore none of the Elect shall [Page 272] perish; neyther shall any of the reprobates be saved. Let no man hence take occasion to live licentiously, because the condition of both is vnchangeable: for that Prede­stination is a cause to every man, why hee should stand fast;Tom. 7.1244. but vnto none a cause, why he should fall, sayth Au­gustine.

These things come necessarily to passe on both sides, God so disposing the matter, and cannot happen other­wise; because no other efficient cause can bee found in them, but onely the free and righteous will of God. For there is nothing without God, which may moove him to this or that thing. So that God willeth a thing, and directeth it vnto the end, because it so pleaseth and see­meth good vnto him. So he alone and none other, is the onely cause of his will; for none can prescribe any thing vnto him, because no man is superior or equal vnto him. Therefore in as much as he saveth some by grace, and condemneth others in iustice, wee ought to seeke no o­ther cause hereof, but onely his determinate will, and ab­solute good pleasure. And that hee hath ordayned cer­tayne vnto destruction, it is as certayne, as God himselfe is God. For if he were willing, simply and absolutely to save all and every one, then surely he would give all men all things necessary vnto Salvation; but he giveth not all men all thinges necessary vnto Salvation, therefore hee will not save all and every one. For he that denies a man the meanes to attayne vnto some end, doth much more deny him the end it selfe. For he that bestoweth not the lesser vpon a man, how will hee bestow that which is greater?

CHAP. 39.

THe vse of this doctrine is very great, and above all most wholesome: First, that all the prayse and glo­ry of our Salvation, should bee wholy attributed vnto God onely; in that he of his mercifull goodnes hath vouchsafed to chuse vs miserable sinners vnto everlast­ing Salvation, and to adopt vs for children through Iesus Christ, when as hee had a thousand most iust oc­casions, for which he might worthily condemne vs, and whenas there was not one cause in vs, wherefore hee should give vs, no, not the least droppe of cold wa­ter. So that by choosing vs altogether most vnworthy, hee hath made vs worthy, through the worthinesse of his Sonne. Therefore this free and everlasting Electi­on, hath the goodnesse of God, and the merite of Christ, and the worthinesse thereof, for his sure foun­dation and ground. For if the Sonne of God had not beene willing to suffer and satisfie for our sinnes; and if God had not beene willing to impute this his satis­faction vnto vs for righteousnesse, not one of vs had beene elected vnto Salvation, but every one had beene condemned vnto everlasting death. So that in this E­lection, the great and incredible goodnesse of God, and the most vehement and affectionate love of God towards vs, doth appeare, as in a most cleere mirror. Secondly, all that embrace the pure doctrine of the Gospell, and doe by a true fayth beleeve in Christ, and [Page 274] persevere in him, have strong and excellent consolation from hence; in that they are elected from everlasting vnto eternall Salvation, without any merite eyther fore­going or following: and that this blessed and saving Decree concerning our Salvation is vnchangeable, and therefore that they can no more fayle and be prevented of Salvation and heavenly glory, then God can be sepa­rated from his Godhead. For as God is everlasting and vnchangeable by nature; so also that his Decree and good pleasure, concerning the Salvation of the Elect, is everlasting and vnchangeable.

For the vnchangeablenesse sake of this Decree, all and every of them which truely beleeve in Christ, have most strong and certaine consolation, with which they may comfort and refresh themselves in adversitie and o­ther spirituall temptations. Wherefore all idolatrie and superstition, all hypocrisie and vnbeleefe, all false do­ctrine and desperation being condemned and set aside, let vs from the bottome of our heartes and inward affec­tions give thanks vnto God, and to his Sonne; because that wee are freely elect by God from everlasting, and fully redeemed by Christ from all evill, and shall so re­maine elected and redeemed for ever without any di­sturbance. Let vs therefore all and every of vs, with the whole affection of our minde, heartily with one mind and one mouth, beseech the most merciful Sonne of God our Redeemer, that hee would purge vs from the filthinesse of our sinnes, by the power of his spirite, and renew and fashion vs dayly more and more vnto his owne Image, that by living holy and without blame here, we may walke faithfully and constantly in his holy commandements, and in the true path of the Elect, vn­till we come vnto the price of our high Calling, and to [Page 275] that heavenly Glory and blessed Life to come; where a­bounding in great and vnspeakeable gladnesse, no trou­ble or sorrow beeing mixed with it, wee shall triumph with gladsome countenances and ioyfull hearts, and possesse vnspeakeable ioyes, world without end. Amen.

*⁎*

To God the Father, the Sonne and the holy Ghost, be given all praise and glorie, for ever. Amen.